Skip to main content

Full text of "The Discourses And Sayings Of Confucius: A New Special Translation, Illustrated With Quotations from Goethe and Other Writers"

See other formats


Google 



This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project 
to make the world's books discoverable online. 

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject 
to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books 
are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. 

Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the 
publisher to a library and finally to you. 

Usage guidelines 

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the 
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to 
prevent abuse by commercial parties, including placing technical restrictions on automated querying. 

We also ask that you: 

+ Make non- commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for 
personal, non-commercial purposes. 

+ Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine 
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the 
use of public domain materials for these purposes and may be able to help. 

+ Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find 
additional materials through Google Book Search. Please do not remove it. 

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just 
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other 
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of 
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner 
anywhere in the world. Copyright infringement liability can be quite severe. 

About Google Book Search 



Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers 
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web 

at http : / /books . qooqle . com/ 



The 





discourses 



and sayings of 
Confucius 



Confucius 




igitized by G00gle 




Digitized by 



Google 



Digitized by 



Google 




Digitized by 



Digitized by 



Google 



THE 



DISCOURSES AND SAYINGS 



OF 



CONFUCIUS. 



*£\ H A H 

OF THf 



Digitized by 



s * % m 



THE 

DISCOURSES AND SAYINGS- 

OF , 

CONFUCIUS. 

A NEW SPECIAL TRANSLATION, ILLUSTRATED WITH QUOTATIONS 
FROM GOETHE AND OTHER WRITERS. 



BY 



KU HUNG-MING, 

M.A., Edin. 



Was glanzt, ist fur den Augenblick geboren. 
Das Echte, bleibt der Nachwelt unverloren. 

Goethe. 




SHANGHAI: 
KELLY AND WALSH, LIMITED, 

AMD AT 

HONGKONG — YOKOHAMA — SINGAPORE. 



1898 



Digitized by 



Google 



/ 



\ 



Digitized by 



Google 



3n fl>emor$ 

ot 

H 2>eat> frienfc. 
Z. S. % 



Digitized by 



Google 



Digitized by 



Google 



PREFACE. 



IT is now forty years since Dr. Legge began the 
publication of the first instalment of his translation 
of the " Chinese Classics." Any one now, even 
without any acquaintance with the Chinese language, 
who will take the trouble to turn over the pages of 
Dr. Legge's translation, cannot help feeling how unsatis- 
factory the translation really is. For Dr. Legge, from 
his raw literary training when he began his work, and 
the utter want of critical insight and literary perception 
he showed to the end, was really nothing more than a 
great sinologue, that is to say, a pundit with a very 
learned but dead knowledge of Chinese books. But in 
justice to the memory of the great sinologue who, we 
regret to hear, has just recently died, it must be said 
that notwithstanding the extremely hard and narrow 
limits of his mind, which was the result of temperament, 
he was, as far as his insight allowed him, thoroughly 
conscientious in his work. 

To an earnest student who can bring his own 
philosophical and literary acumen to study into those 
ponderous volumes known as Dr. Legge's translation 
of the 44 Chinese Classics," no doubt some insight into 




viii 



PREFACE. 



the moral culture, or what is called the civilisation of the 
Chinese people, will reveal itself. But to the generality 
of the English reading people we cannot but think the 
intellectual and moral outfit of the Chinaman as 
presented by Dr. Legge in his translation of the Chinese 
books, must appear as strange and grotesque as to an 
ordinary Englishman's eyes, unaccustomed to it, the 
Chinaman's costume and outward appearance. 

The attempt is therefore here made, to render this 
little book, which, of all books written in the Chinese 
language, we believe, is the book which gives to the 
Chinaman his intellectual and moral outfit, accessible 
to the general English reader. With this object in 
view, we have tried to make Confucius and his disciples 
speak in the same way as an educated Englishman 
would speak had he to express the same thoughts which 
the Chinese worthies had to express. In order further 
to take away as much as possible the sense of strange- 
ness and peculiarity for the English readers, we have, 
whenever it is possible to do so, eliminated all Chinese 
proper names. Lastly, with the hope of bringing home, 
so to speak, the significance of the thought in the text, 
we have added as notes quotations from well known 
European authors, which, by calling up the train of 
thought already familiar, may perhaps appeal to readers 
acquainted with those authors. 




PREFACE. 



IX 



We take the opportunity here of paying our 
tribute of respect to the memory of an Englishman, 
Sir Chaloner Alabaster, who has at different periods 
published masterful translations of many portions of 
this book. When in Canton ten years ago, we urged 
upon him to seriously undertake the translation of the 
Chinese sacred books, with Dr. Legge's translations 
of which we were both dissatisfied. But he was very 
conscientious. He said that his knowledge of Chinese 
books and literature was too limited ; besides, that he 
was not a " literary man." He in turn advised us to 
undertake the work. Now, after ten years, just as 
we finish this first attempt to follow his advice, the 
melancholy news comes that he, to whom our little 
work would have been of some interest, has passed 
away from among living men. 

We have said that this little book, which contains 
the digested sayings and discourses of Confucius and 
his disciples — presenting in a very small compass what 
the late Mr. Matthew Arnold would call a "criticism 
of life," — is the book which gives to the Chinaman his 
intellectual and moral outfit. Of the nature and value 
of that outfit we do not feel ourselves called upon here 
to express an opinion. We will only here express 
the hope that educated and thinking Englishmen who 



Digitized by 



X 



PREFACE. 



will take the trouble to read this translation of ours, 
may, after reading it, be led to reconsider their 
hitherto foregone conceptions of the Chinese people, 
and in so doing be enabled not only to modify their 
preconceptions of the Chinese people, but also to 
change the attitude of their personal and national 
relations with the Chinese as individuals and as a 
nation. 



KU HUNG-MING. 



Viceroy's Yatnen, 
Wuchang, 



ist August 1898. 




INDEX TO CHAPTERS. 



Chapter. 



Page. 



Chapter. 



Pag*. 



I 


••• ••• 


I 


XI 


• •• 


• •• 


... 84 


II 


•*. ••• < 


7 


XII 


... 




... 95 


III 


••• ... 


14 


XIII 


• •• 


• •• 


... 107 


IV 


••• • •* 1 




XIV 




• •• 


... 1x8 


V 


••• •*• 1 


28 


XV 


• •• 


• •• 


... 133 


VI 






XVI 


• •• 


• •• 


... 143 


VII 


••• ••• « 


... 48 


XVII 


• •* 


• •• 


... 152 


VIII 


••• ••• 1 


59 


XVIII 


... 




... 163 


IX 


••• ... 1 


66 


XIX 


• •• 




... 169 


X 


••• ••• « 


75 


XX 




••* 


... 178 



Digitized by 



Digitized by 



Google 



THE 

DISCOURSES AND SAYINGS 

OF 

CONFUCIUS. 



CHAPTER I. 

1. Confucius remarked, "It is indeed a pleasure 
to acquire knowledge and, as you go on acquiring, to 
put into practice what you have acquired. A greater 
pleasure still it is when friends of congenial minds come 
from afar to seek you because of your attainments. 
But he is truly a wise and good man who feels no 
discomposure even when he is not noticed of men." 

2. A disciple of Confucius remarked, " A man who 
is a good son and a good citizen will seldom be found 
to be a man disposed to quarrel with those in authority 
over him ; and men who are not disposed to quarrel 
with those in authority will never be found to disturb 
the peace and order of the State. 

44 A wise man devotes his attention to what is 

essential in the foundation of life. When the founda- 

2 



Digitized by 



2 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

tion is laid, wisdom will come. Now, to be'a good son 
and a good citizen — do not these form the foundation 
of a moral life ? " 

3. Confucius remarked, " With plausible speech and 
fine manners will seldom be found moral character." 

4. A disciple of Confucius remarked, 44 1 daily 

examine into my personal conduct on three points : — 

First, whether in carrying out the duties entrusted to 

me by others, I have not failed in conscientiousness ; 

Secondly, whether in intercourse with friends, I have 
not failed in sincerity and trustworthiness ; Thirdly, 

whether I have not failed to practice what I profess 

in my teaching." 

5. Confucius remarked, " When directing the affairs 
of a great nation, a man must be serious in attention 
to business and faithful and punctual in his engagements. 
He must study economy in the public expenditure, and 
love the welfare of the people. He must employ the 
people at the proper time of the year." 1 

6. Confucius remarked, "A young man, when at 
home, should be a good son ; when out in the world, 
a good citizen. He should be circumspect and truthful. 
He should be in sympathy with all men, but intimate 

1 In ancient China the people were lightly taxed, but were liable to forced 
labour and conscription in times of war. 




THE -DISCOURSES AND SAYINGS OF CONFUCIUS. 3 



with men of moral character. If he has time and 



opportunity to spare, after the performance of those 
duties, he should then employ them in literary pursuits." 

7. A disciple of Confucius remarked, " A man who 
can love worthiness in man as he loves beauty in 
woman • who in his duties to his parents is ready to do 
his utmost, and in the service of his prince is ready to 
give 'up his life ; who in intercourse with friends is found 
trustworthy in what he says, — such a man, although 
men may say of him that he is an uneducated man, I 
must consider him to be really an educated man,"- 

8. Confucius remarked, "A wise man who is not 
serious will not inspire respect ; what he learns will 
not remain permanent. 

"" Make conscientiousness and sincerity your first 
principles. 

u Have no friends who are not as yourself. 
44 When you have bad habits do not hesitate to 
change them." 

9. A disciple of Confucius remarked, "By 
cultivating respect for the dead, and carrying the 
memory back to the distant past 2 , the moral feeling of ^ 
the people will waken and grow in depth." 

* Cogitavi dies antiquos-et *an<* aeternos in tnenteAftl^«-^Pja?*i !*xvii, d, . 




4 THE DISCOURSES AND SAYINGS OP CONFUCIUS. 



10. A man once asked a disciple of Confucius, 
saying, u How was it that whenever the Master came 
into a country he was always informed of the actual 
state and policy of its government ? Did he seek for 
the information or was it given to him ? " 

" The Master," replied the disciple, " was gracious, 
simple, earnest, modest and courteous ; therefore he 
could obtain what information he wanted. The Master's 
way of obtaining information — well, it was different 
from other people's ways." 

11. Confucius remarked, "When a man's father is 
living the son should have regard to what his father 
would have him do ; when the father is dead, to 
what his father has done. A son who for three years 
after his father's death does not in his own life change 
his father's principles, may be said to be a good son." 

12. A disciple of Confucius remarked, "In the 
practice of art, 1 what is valuable is natural spontaneity. 

• Dr. Lbgob says of the Chinese word which we have here translated 
" art,* 1 that it is a word not easily rendered in another language. On the other 
hand, Mr. B. H. Chamberlain, in his book Things Japanese, remarks that the 
Japanese language [China and Japan have the same written language] has no 
genuine native word for " art." 

The English word " art," if we mistake not, is used in various senses to express : 
1st, a work of art ; 2nd, the practice of art ; 3rd, artificial as opposed to natural ; 
4th, the principle of art as opposed to the principle of nature ; 5th, the strict 
principle of art. In this last sense of the use of the English word "art" lies, as 
Dr. Leggb says of the Chinese word mentioned above, " the idea of what U 
proper "and fit, to nphm, in all relation* of things. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 5 



According to the rules of art held by the ancient kings 
it was this quality in a work of art which constituted its 
excellence ; in great as well as in small things they were 
guided by this principle. 

" But in being natural there is something not 
permitted. To know that it is necessary to be natural 
without restraining the impulse to be natural by 
the strict principle of art, — that is something not 
permitted." 

13. A disciple of Confucius remarked, 4 Mf you 
make promises within the bounds of what is right, 
you will be able to keep your word. If you confine 
earnestness within the bounds of judgment and good 
taste, you will keep out of discomfiture and insult. 
If you make friends of those with whom you ought 
to, you will be able to depend upon them." 

For those who may be interested in the subject, we may here mention that 
the modern Japanese invention, U juUu §^ $f| (beautiful legerdemain) for 
*' art M is not a happy one. The proper term in Chinese for a work of art would be 
3SC ^Kf ' * or th* practice of art, §*. In fact, the Japanese word Geisha 
means literally an artiste. As for the use of the term "art" .in the sense of 
" artificial " as opposed to something " natural," the philosopher Chuang Tz uses 

(human) and (divine). 

Then " the principle of art, not taken by itself, but as opposed to the principle 
of nature, would be in Chinese *SC for " art " and 3C for " nature.'* Such a 
sentence as that of Goethr, for instance, "Art is called Art, because it is not 
Nature," would be rendered into Chinese or Japanese thus : ^SC t£ UPt El H 

2fiC 2$ flp 31 *tft- Chinese art critics also speak of it I creative art 
and Si 32 imitative art. Finally, we may as well add, the Chinese term for 
mechanical art or the practice of It is jjfe fij* 



Digitized by 



6 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



14. Confucius remarked, "A wise and good man, 
in matters of food, should never seek to indulge his 
appetite ; in lodging, he should not be too solicitous 
of comfort. He should be diligent in business and 
careful in speech. He should seek for the company 
of men of virtue and learning, in order to profit by 
their lessons and example. In this way he may 
become a man of real culture." 

15. A disciple of Confucius said to him, "To be 
poor and yet not to be servile ; to be rich and yet 
not to be proud, what do you say to that ? " 

" It is good," replied Confucius, " but better still 
it is to be poor and yet contented ; to be rich and 
yet know how to be courteous." 

" I understand," answered the disciple : 



That is what you mean, is it not ? " 

" My friend," replied Confucius, " now I can begin 
to speak of poetry to you. I see you understand how 
to apply the moral." 

16. Confucius remarked, "One should not be 
concerned not to be understood of men; one should 
be concerned not to understand men*" 



' We must cut, we must file, 
' Must chisel and must grind/ 




THE DISCOURSES AMD SAYINGS OF CONFUCIUS* 



7 



CHAPTER II. 

1. Confucius remarked, "He who rules the people, 
depending upon the moral sentiment, is like the Pole- 4 
star, which keeps its place while all the other stars 
revolve round it/' 

2. Confucius remarked, "The Book of Ballads, 
Songs and Psalms 4 contains three hundred pieces. The 
moral of them all may be summed up in one sentence : 
4 Have no evil thoughts/ " 

3. Confucius remarked, "If in government you 
depend upon laws, and maintain order by enforcing 
those laws by punishments, you can also make the 
people keep away from wrong-doing, but they will lose 
the sense of shame for wrong-doing. If, on the other 
hand, in government you depend upon the moral senti- 
ment, and maintain order by encouraging education and 
good manners, the people will have a sense of shame for 
wrong-doing and, moreover, will emulate what is good." 

4. Confucius remarked, " At fifteen I had made up 
my mind to give myself up to serious studies. At 

4 Now called the, Canon of Poetry, one of the so-called five Classics, in the 
Bible of China. 



Digitized by 



8 f HE DISCOURSES ANb SAVINGS Of COKFUCttfS. 



thirty I had formed my opinions and judgment. At forty 
I had no more doubts. At fifty I understood the truth 
in religion. At sixty I could understand whatever I heard 
without exertion. At seventy I could follow whatever 
my heart desired without transgressing the law." 

5. A noble of the Court in Confucius' native 
State asked him what constituted the duty of a good 
son. Confucius answered, "Do not fail in what is 
required of you." 

Afterwards, as a disciple was driving him in his 
carriage, Confucius told the disciple, saying, " My Lord 

M asked me what constituted the duty of a good 

son, and I answered, 4 Do not fail in what is required of 
you/" 

44 What did you mean by that?" asked the disciple. 

44 I meant, " replied Confucius, 44 when his parents 
are living, a good son should do his duties to them 
according to the usage prescribed by propriety ; when 
they are dead, he should bury them and honour their 
memory according to the rites prescribed by propriety." 

6. A son of the noble mentioned above put the 
same question to Confucius as his father did. Confucius 
answered, 44 Think how anxious your parents are when 
you are sick, and you will know your duty towards 
them." 



Digitized by 



the discourses and sayings op coKFUdtte, 9 

7. A disciple of Confucius asked him the same 
question as the above. Confucius answered, "The 
duty of a good son nowadays means only to be able 
to support his parents. But you also keep your dogs 
and horses alive. If there is no feeling of love and 
respect, where is the difference ? " 

9. Another disciple asked the same question. 
Confucius answered, " The difficulty is with the expres- 
sion of your look. That merely when anything is to 
be done the young people do it, and when there is 
food and wine the old folk are allowed to enjoy it, — 
do you think that is the whole duty of a good son ? " 

10. Confucius, speaking of a favourite disciple 
whose name was Yen Hui, 5 remarked, " I have talked 
with him for one whole day, during which he has 
never once raised one single objection to what I have 
said, as if he were dull of understanding. But when 
he has retired, on examining into his life and conver- 
sation I find he has been able to profit by what I 
have said to him. No — he is not a mad dull of 
understanding." 

4 The St. John of the Confucian gospel,— -a pure, heroic, ideal oharacter, ther 
disciple whom the Master loved. As the name of this disciple occurs very 
frequently thoughout the hook, we here depart from our rule of eliminating all 
Chinese proper names, and shall hereafter always introduce him by name. 



3 




16 TfcE DISCOURSES AND SAVINGS OF CONFUCIUS. 



10. Confucius remarked, " You look at how a man 
acts ; consider his motives ; find out his tastes. How can 
a man hide himself; how can he hide himself from you?" 

11. Confucius remarked, "If a man will constantly 
go over what he has acquired and keep continually 
adding to it new acquirements, he may become a 
teacher of men." 

12. Confucius remarked, "A wise man will not 
make himself into a mere machine fit only to do one 
kind of work." 

13. A disciple enquired what constituted a wise 
and good man. Confucius answered, "A wise and 
good man is one who acts before he speaks, and 
afterwards speaks according to his actions." 

14. Confucius remarked, " A wise man is impartial, 
not neutral. A fool is neutral but not impartial/ 9 

15. Confucius remarked, "Study without thinking 
is labour lost. Thinking without study is perilous/' 

16. Confucius remarked, "To give oneself up 
to the study of metaphysical theories — that is very 
injurious indeed." 

17. Confucius said to a disciple, "Shall I teach 
you what is understanding ? To know what it is that 
you know, and to know what it is that you do not 
know, — that is understanding." 




THE DISCOURSES AND SAYINGS OF CONFUCIUS, I I 



1 8. A disciple was studying with a view to prefer- 
ment. Confucius said to him, " Read and learn every- 
thing, but suspend your judgment on anything of which 
you are in doubt ; for the rest, be careful in what you 
say : in that way you will give few occasions for men 
to criticise what you say. Mix with the world and see 
everything, but keep away and do not meddle with 
anything which may bring you into trouble ; for the 
rest, be careful in what you do : in that way you will 
have few occasions for self-reproach. 

" Now if in your conversation you give few 
occasions for men to criticise you, and in your conduct 
you have few occasions for self-reproach, you cannot 
help getting preferment, even if you would." 

19. The reigning prince of his native State asked 
Confucius what should be done to secure the submis- 
sion of the people. Confucius answered, "Uphold 
the cause of the just and put down every cause that 
is unjust, and the people will submit. But uphold the 
cause of the unjust and put down every cause that is 
just, then the people will not submit." 

20. A noble who was the minister in power in the 
government in Confucius* native State asked him what 
should be done to inspire a feeling of respect and 
loyalty in the people, in order to make them exert 




12 THS DISCOURSES AND SAYINGS OF CONFUCIUS. 



themselves for the good of the country, Confucius 
answered, " Treat them with seriousness and they will 
respect you. Let them see that you honour your 
parents and your prince, and are considerate for the 
welfare of those under you, and the people will be loyal 
to you. Advance those who excel in anything and 
educate the ignorant, and the people will exert them- 
selves." 

a i. Somebody asked Confucius, saying, " Why are 
you not taking part in the government of the country V 9 

Confucius answered, "What does the 'Book of 
Records' say of the duties of a good son ? 

M 1 Be dutiful to your parents ; be brotherly to your 
brothers ; discharge your duties in the government of 
your family/ These, then, are also duties of govern- 
ment* Why then must one take part in the government 
of the country in order to discharge the duties of 
government ? " 

22. Confucius remarked, " I do not know how men 
get along without good faith. A cart without a yoke 
and a carriage without harness, — how could they go?" 

23, A disciple asked Confucius whether ten genera- 
tions after their time the state of the civilisation of the 
world' could be known. 

9 itf « Obiofc 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 3 



Confucius answered, u The House of Yin adopted 
the civilisation, of the Hsia dynasty ; what modifications 
they made is known. The present Chou dynasty 
adopted the civilisation of the House of Yin ; what 
modifications this last dynasty made are also known. 
Perhaps some other may hereafter take the place of 
the present Chou dynasty ; but should that happen a 
hundred generations after this, the state of the civilisa- 
tion of the world 7 then, can be known." 

24. Confucius remarked, "To worship a spirit to 
whom one is not bound by a real feeling of duty or 
respect is idolatry 8 ; to see what is right and to act 
against one's judgment shows a want of courage." 

7 i.e. China. The period of the Hsia dynasty [B.C. 2205 181 8] was to a man 
in China of Confucius 1 time what the period of the Greek history would be to a 
modern man of Europe to-day. The Yin dynasty [B.C. 1766-1154] was, in like 
manner, what the period of the Roman history would be to a modern man. 

• Literally 11 servility." " Cest une malheur des gens honndtes qu*ils sont des 
Mchea."— Voltaire* (It is a misfortune of good people that they are dastards.) 



Digitized by 




34 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



CHAPTER III. 



1. The head of a powerful family of nobles in 
Confucius' native State employed eight sets of choristers 
[an Imperial prerogative] in their family chapel. 
Confucius, remarking on this, was heard to say, "If 
this is allowed to pass, what may not be allowed ? " 

2. The members of the same powerful family 
mentioned above concluded the service in their chapel 
by chanting the hymn used only on occasions of 
Imperial worship. Confucius remarked on it, saying : 
" The words of the hymn begin — 



" Now what is there in the chapel of this noble family 
to which those words of the hymn can be applied ? " 

3. Confucius remarked, " If a man is without moral 
character, what good can the use of the fine arts do 
him ? If a man is without moral character, what good 
can the use of music do him ?" 

4. A disciple asked what constituted the funda- 
mental principle of art. 



' Surrounded by his nobles and princes, 
• August the Son of Heaven looks ; ' 




The discourses and sayings op confuck& 1 5 



" That is a very great question," replied Confucius, 
" but in the art used in social usages it is better to be 
simple than to be expensive ; in rituals for the dead, it is 
better that there should be heartfelt grief than minute 
attention to observances. 1 ' 

5. Confucius remarked, "The heathen hordes of 
the North and East, even, acknowledge the authority of 
their chiefs, whereas now in China respect for authority 
no longer exists anywhere." 9 

6. The head of the powerful family of nobles 
mentioned in section 1 of this chapter was going to offer 
sacrifice on the top of the Great T'ai Mountain [an 
Imperial prerogative]. Confucius then said to a disciple 
who was in the service of the noble, " Can you not do 
anything to save him from this ? " " No," replied the 
disciple, "I cannot." "Ah, then," answered Confucius, 
" it is useless to say anything more. But, really, do you 
think that the Spirit of the Great Mountain is not as 



break the heathen). These four words, taken in their true sense and not in their 
common vulgar sense, have created the modern Japan of to-day. 

Tennyson, interpreting the chivalry of Europe in the dialect of Europe, 
makes his knights of chivalry swear : — " To reverence the king as if he were their 
conscience, and their conscience as their king. To break the heathen and uphold 
the Christ." 

10 The name of the disciple who asked the question in section 4 of this chapter. 
The point in the reference in this last sentence, we confess, we do not understand. 





l6 THE DISCOURSES AND SAYINGS OF CONfUCltTS. 

7. Confucius remarked, "A gentleman never competes 
in anything he does,— except perhaps in archery. But 
even then, when he wins he courteously makes bis 
bow before he advances to take his place among the 
winners ; and, when he has lost he walks down and 
drinks his cup of forfeit. Thus, even in this case of 
competition, he shows himself to be a gentleman." 

8. A disciple asked Confucius for the meaning of 
the following verse : 

Her coquettish smiles, 

How dimpling they are ; 
Her beautiful eyes, 

How beaming they are ; 
O fairest is she 

Who is simple and plain. 

" In painting," answered Confucius, " ornamenta- 
tion and colour are matters of secondary importance 
compared with the groundwork/' 

" Then art itself/' said the disciple, " is a matter of 
"secondary consideration ?" 

" My friend," replied Confucius, " You have given 
me an idea. Now I can talk of poetry with you." 11 

11 Beauty unadorned is adorned the most ; the last line in Chinese is an exact 
translation of Horace's "simplex munditiis." The English student may here 
remember Tom Moore's lines : — 

" Lesbia has a beaming eye, 
But no one knows on whom it beameth." 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 7 



9. Confucius remarked to a disciple, 41 1 can tell you 
of the state of the arts and civilisation during the Hsia 
dynasty [say the Greek civilisation]; 12 tut the modern 
State of Ts'i [say modern Greece] cannot furnish sufficient 
evidence to prove what I say. I can tell you of the state 
of the arts and civilisation during the Yin dynasty [say 
Roman civilisation]; but the modern state of Sung [say 
Italy] cannot furnish sufficient evidence to prove what 
I say. The reason is because the literary monuments 
extant are too meagre, — otherwise I could prove to you 
what I say." 

10. Confucius remarked, "At the service of the 
great Ti sacrifice [the * Mass ' in ancient China], I always 
make it a point to leave as soon as the pouring of the 
libation on the ground is over." 

11. Somebody asked Confucius for the meaning 
of the great Ti sacrifice mentioned above. 

" I do not know," answered Confucius. " One who 
understands its significance will find it as easy to rule 
the world as to look at this — thus : " pointing to the 
palm of his hand. 

12. Confucius worshipped the dead as if h^ 
actually felt the presence of the departed ones. He 



12 See Note, Chapter II, Section 23. 



i 




1 8 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

worshipped the Spiritual Powers as if he actually felt 
the presence of the Powers. 

He once remarked, 11 If I cannot give up heart and 
soul when I am worshipping, I always consider as if I 
have not worshipped." 

13. An officer in a certain State asked Confucius, 
saying, " What is meant by the common saying * It is 
better to pray to the God of the Hearth than to the 
God of the House ? 1 " 

"Not so," replied Confucius, "a man who has 
sinned against God, — it is useless for him to pray any- 
where at all." 

14. Confucius remarked, "The civilisation of the 
present Chou dynasty is founded on the civilisations 
of the two preceding dynasties. How splendidly 
rich it is in all the arts ! I prefer the present Chou 
civilisation." 

15. When Confucius first attended the service at 
the State Cathedral (Ancestral Temple of the reigning 
prince), he enquired as to what he should do at every 
stage of the service. Somebody thereupon remarked, 
u Who tells me that the son of the plebeian of Ts'ow 13 
is a man who knows the correct forms ? " 

13 A district where Confucius' father had been Chief Magistrate. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 9 



When Confucius heard of the remark, he said, 
" That is the correct form." 

1 6. Confucius remarked, "In archery, putting the 
arrow through the target should not count as points, 
because the competitors cannot all be expected to be 
equal in mere physical strength. At least, that was the 
old rule." 

17. A disciple wanted to dispense with the sheep 
offered in sacrifice in the religious ceremony held at 
the beginning of every month. 

4< What you would save," said Confucius to him, 
" is the cost of the sheep ; what / would save is the 
principle of the rite." 

18. Confucius remarked, " Men now account it 
servile to pay to their prince all the honours due 
to him." 14 

19. The reigning prince of Confucius' native State 
asked Confucius how a prince should treat his public 
servant and how a public servant should behave to 
his prince. 

" Let the prince," answered Confucius, " treat his 
public servant with honour. The public servant must 
serve the prince, his master, with loyalty." 



14 See Note, Section 5 of this Chapter, 




20 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



20. Confucius remarked, "The first ballad in the 
Book of Ballads and Songs 15 expresses the emotions 
of love. It is passionate, but not sensual ; it is 
melancholy, but not morbid/' 

21. The reigning prince of Confucius' native State 
asked a disciple of Confucius about the emblems used on 
the altars to the Titular Genius of the land. 16 

The disciple answered, " The sovereigns of the 
House of Hsia planted the pine tree ; 10 the people of 
the Yin dynasty adopted the cypress ; and the people 
of the present Chou dynasty has chosen the //" (chestnut) 
tree as a symbol of awe (//') to the population." 

When Confucius afterwards heard of what the 
disciple said, he remarked, " It is useless to speak of 
a thing that is done ; to change a course that is begun ; 
or to blame what is past and gone." 

22. Confucius, speaking of a famous statesman (the 
Bismarck of the time), remarked, " Kuan Chung was 
by no means a great-minded man ! " 

" But," said somebody, " Kuan Chung was simple 
in his life : was he not ? " 

15 Sec Note, Chapter II, Section 2. 

10 The adoption of these emblems in old China is like the modern emblems 
of the " Rose " for England and of " Fleur de lys " for the House of Bourbon 
in France, 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 21 



" Why," replied Confucius, " Kuan Chung had 
that magnificent Sansouci Pleasaunce of his. Besides, 
he had a special officer appointed to every function in 
his household. How can one say that he was simple 
in his life ? " 

"Well," rejoined the enquirer, "but still, Kuan 
Chung was a man of taste who observed the correct 
forms ; was he not ? " 

" No," answered Confucius, " The reigning princes 
have walls built before their palace gates. Kuan 
Chung also had a wall built before his door. When 
two reigning princes meet, each has a special buffet. 
Kuan Chung also had his special buffet. If you say 
Kuan Chung was a man of taste, who is not a man of 
taste?" 17 

23. Confucius remarked to the Grand Kapel 
Meister of his native State, " I think I know the way 
in which a piece should be played with a full orchestra. 
At first, the full volume of sound in the piece should be 
heard. Then, as you proceed, you must pay attention 
to and bring out each note of the piece, distinct 
and clear, but flowing, as it were, without break or 
interval, — thus to the end." 

17 It is curious that Kuan Chung, the Bismarck of ancient China, adopted the 
same motto in politics as that famous motto of the modern Founder of the German 
Empire— Do, vt in Chinese §ft Jft j£ fifc f$ 




22 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



24. An officer in command of a certain Pass on the 
frontier where Confucius on his travels was passing, 
asked for the permission to be presented to him ; 
saying, " Whenever a wise man passes this way, I 
have always had the honour to wait upon him." 
Confucius' disciples accordingly presented him. 

When the officer came out of the interview he said 
to the disciples, " Gentlemen, why should you be 
concerned at your present want of official position ! The 
world has long been without the order and justice of 
good government ; now God is going to make use of 
your Teacher as a tocsin to awaken the world." 

25. Confucius, speaking of a famous piece of music 
(the most ancient then known in China), remarked, 4< It 
has all the excellence of the physical beauty of harmony ; 
it has also all the excellence of moral grandeur.' ' 
Speaking of another piece, of a more recent date, 
Confucius remarked, " It has all the excellence of the 
physical beauty of harmony ; but it has not all the 
excellence of moral grandeur." 

26. Confucius remarked, " Possession of power 
without generosity ; courtesy without seriousness ; 
mourning without grief, — I have no desire to look at 
such a state of things." 




THE DISCOURSES AND SAYINGS OP CONFUCIUS. 33 



CHAPTER IV. 



1. Confucius remarked, "It is the moral life of a 
neighbourhood which constitutes its excellence. He 
is not an intelligent man, who, in choosing his residence, 
does not select a place with a moral surrounding/' 

2. Confucius remarked, " A man without moral 
character cannot long put up with adversity, nor can he 
long enjoy prosperity. 

" Men of moral character find themselves at home 
in being moral ; men of intelligence find it advantageous 
to be moral. ,, 

3. Confucius remarked, " It is only men of moral 
character who know how to love men or to hate men." 

4. Confucius remarked, " If you fix your mind upon 
a moral life, you will be free from evil." 

5. Confucius remarked, " Riches and honours are 
objects of men's desire ; but if I cannot have them with- 
out leaving the path of duty, 1 would not have them. 
Poverty and a low position in life are objects of men's 
dislike ; but if I cannot leave them without departing 
from the path of duty, I would not leave them. 



Digitized by 




54 THE DISCOURSES AND SAYINGS OP CONFUCIUS. 

" A wise man who leaves his moral character is no 
longer entitled to the name of a wise man. A wise man 
never for one single moment in his life loses sight of a 
moral life; in moments of haste and hurry, as in moments 
of danger and peril, he always clings to it." 

6. Confucius remarked, " I do not now see a man 
who really loves a moral life ; or one who really hates 
an immoral life. One who really loves a moral life 
would esteem nothing above it. One who really hates 
an immoral life would be a moral man who would not 
allow anything the least immoral in his life. 

" Nevertheless, if a man were really to exert 
himself for one single day to live a moral life, I do not 
believe he will find that he has not the strength to do 
it. At least I have never heard of such a case." 

7. Confucius remarked, " Mens faults are charac- 
teristic. By observing a man's failings you can judge 
of his moral character. ,, 

8. Confucius remarked, " When a man has learnt 
wisdom in the morning, he may be content to die in the 
evening before the sun sets." 

9. Confucius remarked, " It is useless to speak to a 
gentleman who wants to give himself up to serious 
studies and who yet is ashamed because of his poor 
food or bad clothes." 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 2$ 

10. Confucius remarked, "A wise man in his 
judgment of the world, has no predilections nor 
prejudices ; he is on the side of what is right." 

11. Confucius remarked, " A wise man regards the 
moral worth of a man ; a fool, only his position. 1 * A 
wise man expects justice ; a fool expects favours." 

12. Confucius remarked, " If you always look only 
to your own advantage you will be sure to make many 
enemies." 

13. Confucius remarked, "He who can rule a 
country by real courtesy and good manners that are in 
him, will find no difficulty in doing it. But a ruler who 
has no real courtesy and good manners in him, what 
can the mere rules of etiquette and formality avail 
him." 

14. Confucius remarked, "Be not concerned for 
want of a position ; be concerned how to fit yourself 
for a position. Be not concerned that you are not 
known, but seek to do something to deserve a reputa- 
tion." 

15. Confucius remarked to a disciple, "In all 
my life and teaching there is one underlying 

18 We venture to think that there is a palpable misprint here in the text of 
" earth," for " position " ffc which has hitherto escaped all Chinese commentators. 
The old seal characters for the two words are identical ; hence the misprint. 
5 



Digitized by 



26 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



connected principle." " Even so," answered the 
disciple. 

Afterwards, when Confucius had left, the other 
disciples asked the disciple who was above spoken to, 
" What did the master mean by what he said just now?" 
"The principle in the master's life and teaching," 
answered the disciple, " is comprised in the two words : 
conscientiousness and charity." 

1 6. Confucius remarked, u A wise man sees what is 
right in a question ; a fool, what is advantageous to 
himself." 19 

17. Confucius remarked, "When we meet with 
men of worth, we should think how we may equal 
them. When we meet with worthless men, we should 
turn into ourselves and find out if we do not resemble 
them." 

18. Confucius remarked, "In serving his parents 
a son should seldom remonstrate with them ; but if 
he was obliged to do so, and should find that they will 
not listen, he should yet not fail in respect nor dis- 
regard their wishes; however much trouble they may 
give him, he should never complain." 

19 Sir Chaloner Alabaster translates thus : " The gentleman regards what 
is right ; the cad regards what will pay." 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 2^ 



19. Confucius remarked, "While his parents are 
living, a son should not go far abroad ; if he does, he 
should let them know where he goes." 

20. Confucius remarked, xU A son who for three 
years after his father's death does not, in his own life, 
change his father's principles, may be considered to 
be a good son." 

21. Confucius remarked, "A son should always 
keep in mind the age of his parents, as a matter for 
thankfulness as well as for anxiety." 

22. Confucius remarked, " Men of old kept silence for 
fear lest what they said should not come up to what they did." 

23. Confucius remarked, "He who wants little 20 
seldom goes wrong." 

24. Confucius remarked, " A wise man wants to 
be slow in speech and diligent in conduct." 

25. Confucius remarked, "Moral worth is never 
left alone ; society is sure to grow round him." 

26. A disciple of Confucius remarked, "In the 
service of your prince, if you keep constantly pointing 
out his errors it will lead to your disgrace ; if you act 
in the same way to your friends it will estrange them." 

90 Better, perhaps, " He who confines his sphere." 

" You will find, on the average, fewer bad economists in the country than in 
the towns ; fewer again in small towns than in large ones. Why? Man is intended 
for a limited condition." — Goethe. 




38 THE DISCOURSES AND SAYINGS OF CONFUCIUS, 



CHAPTER V. 



1. Confucius remarked of a disciple, saying, "No 
man need hesitate to give his daughter to such a man 
to wife. It is true he has been in prison, but it was 
through no crime of his.'* 

Confucius accordingly gave him his own daughter 
to wife. 

Confucius remarked of another disciple, saying, 
"When there is order and justice in the government of 
the country, he will not be neglected. But should 
there be no order and justice in the government of the 
country, he will escape persecution." 

Confucius accordingly gave his niece to him to 

wife. 

2. Confucius then went on to remark of another 
disciple saying, " What a wise and good man he is ! I 
wonder if there were no wise and good men in the 
country, how that man could have acquired the 
character he has." 

3. Another disciple who heard the above remarks 
said then to Confucius, "And I, what do you say of 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 29 



me?" "You are," answered Confucius, "a work of 
art." " What work of art?" asked the other. 14 A rich 
jewelled work of art," was the reply. 

4. Somebody remarked of a disciple of Confucius, 
saying, " He is a good moral man, but he is not a man 
of ready wit." 

When Confucius heard the remark, he said, " What 
is the good of a ready wit? A man who is always ready 
with his tongue to others will only often make enemies. 
I do not know if he is a moral man, but I do not see 
the good of having a ready wit." 

5. Confucius on one occasion wanted a disciple to 
enter public life. " No," answered the disciple, " I have 
not yet confidence in myself." Thereupon Confucius 
commended him. 

6. Confucius on one occasion remarked, 41 There 
is no order and justice now in the government in China. 
I will betake me to a ship and sail over the sea to seek 
for it in other countries. If I take anybody with me, I 
will take Yu," 21 referring to a disciple. 

The disciple referred to, when he heard of what 
Confucius said, was glad, and offered to go. 

*' The St. Peter of the Confucian gospel ; a brave, iutrepid, impetuous, chival- 
rous character. His name is Chung Yu, Chi-lu being his honorific name. We 
make exception to our rule in his case, as in the case of Yen Hui, mentioned 
in Chapter II, Section 9. 




30 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



"My friend," said Confucius then to him, "You 
have certainly more courage than I have ; only you do 
not exercise judgment when using it." 

7. A member of a powerful family of nobles in 
Confucius* native State asked Confucius if his disciple, 
the above mentioned Chung Yu f was a moral character. 
" I cannot say," answered Confucius. But on being 
pressed, Confucius said, "In the government of a 
State of even the first-rate power the man could be 
entrusted with the organisation of the army. I cannot 
say if he could be called a moral character." 

The noble then put the same question with regard 
to another disciple. Confucius answered, " In the 
government of a large town or in the direction of affairs 
in a small principality, the man could be entrusted with 
the chief authority. I cannot say if he could be called 
a moral character/' 

The noble went on to put the same question with 
regard to another disciple. Confucius answered, "At 
court, in a gala-dress reception, he could be entrusted 
with the duty of entertaining the visitors. I cannot say 
if he could be called a moral character." 

8. Confucius once said to a disciple, "You 
and Hui (the favourite Yen Hui), who is the abler 



man? 




THE DISCOURSES AND SAYINGS OF CONFUCltfS. 31 



The disciple answered, " How should I dare com- 
pare myself with him. When he has learnt one thing 
he immediately understands its application to all cases ; 
whereas I, when I have learnt one thing I can only 
follow out its bearing and applications to one or two 
particular cases." 

9. A disciple of Confucius spent the best hours of 
the day in sleep. Confucius, remarking on it, said : 
"You cannot carve anything out of rotten wood nor 
plaster up a wall built up of rubbish. What is the use 
of rebuke in such a case ?" 

Confucius then went on to say, il At one time, when 
I wanted to judge of a man, I listened to what he said, 
and I knew for certain what he would do in his life. 
But now, when I want to judge of a man, I have to look 
at what he does in his life as well as listen to what he 
says. It is, perhaps, men like this young man who have 
made me change my method of judging men." 

10. Confucius once remarked, " I do not now see 
a man of strong character." " There is So-and-so," said 
somebody. " No/' replied Confucius, " he is a man 
of strong passions ; he is not a man of strong character." 

11. A disciple said to Confucius, " What I do not 
wish that others should (not) do unto me, I also do not 
wish that I should do unto them." " My friend," 




32 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



answered Confucius, "You have not yet attained to 



12. A disciple of Confucius remarked, "You will 
often hear the master speak on the subjects of art and 
literature, but you will never hear him speak on the 
subjects of metaphysics or theology." 

13. When Confucius' disciple, the intrepid Chung 
Yu, had learnt anything which he was not yet able to 
carry out into practice, he was afraid to learn anything 
new. 

14. A disciple, speaking of an ancient worthy of 
the time, enquired of Confucius saying, " How was it that 
he had the title of * Beau-clerc ' added as an honour to 
his name after his death ? " 

" He was," answered Confucius, " a man of great 
industry, who applied himself to self-culture ; he was not 
ashamed to seek for information from others more 
ignorant than himself. For that reason he has had the 
title of u Beau-clerc " added as a honour to his name 
after his death." 

15. Confucius remarked of a famous statesman (the 
Colbert of the time), saying, " He showed himself to be 
a good and wise man in four ways. In his conduct of 
himself he was earnest, and in serving the interests of 
his prince he was serious. In providing for the wants 



that. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 33 



of the people, he was generous, and in dealing with 
them he was just." 

1 6. Confucius remarked of another famous states- 
man (the Sir William Temple of the time), saying : 
" He knew how to observe the true relations in friend- 
ship. However long-standing his acquaintance with a 
man might be, he always maintained throughout the 
same invariable careful respect/' 

17. Confucius remarked of an eccentric character 
of the time, saying, " The man actually built a chapel 
elaborate with carvings for a large tortoise which he 
kept. What can one say of the intellect of a man like 



18. A disciple of Confucius asked him to give his 
opinion of a public character of the time, saying, " In his 
public life three times he was made Prime Minister, 
and yet on none of these occasions did he show the 
least signs of elation. Three times he was dismissed 
from office, and also on none of these occasions did he 
show the least signs of disappointment. He was care- 
ful every time, when giving up office, to explain to his 
successor the line of policy which the Government 
under him hitherto had been pursuing." 

" Now," asked the disciple, " what do you think of 



that?" 



him ? 



11 



6 




34 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

" He was/' answered Confucius, " a conscientious 
man." " But," asked the disciple, " could he be called a 
moral character?" "I cannot say," replied Confucius, 
<c if he could be called a moral character." 

The disciple then went on to ask about another 
public character, saying, " When the Prime Minister in 
his native State murdered the prince, his master, that 
worthy had large possessions in the country, but he threw 
them all away and quitted the country. Arriving at 
another State, he remarked, * I see here they are all 
parricides, the same as our parricide minister at home ; M 
and immediately again quitted that country. Thus he 
went on from one State to another, making the same 
observation. Now, what do you think of this man ? " 

" He was," replied Confucius, " a pure, high-minded 
man." " But," asked the disciple, 44 could he be called 
a moral character ?" " I cannot say," answered 
Confucius, " if he could be called a moral character." 

19. It was remarked of a public character of the 
time that he always reflected thrice over every time 
before he. acted. When Confucius heard of the remark, 
he observed, " Think twice — that is sufficient." 

20. Confucius remarked of a public character of the 
time, saying, " He was a man who, when there was 
order and justice in the government of the country, 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 35 



acted as a man of great understanding. But when there 
was no order and justice in the government of the country, 
he acted as if he was a man of no understanding. It 
is easy to act like him as a man of understanding, but 
it is not easy to imitate him in the way he showed how 
to act as a man of no understanding." 

21. When Confucius in the last days of his travels 
abroad was in a certain State he was heard to say, " I 
must think of going home. I must really think of going 
home. My young people at home are all high-spirited 
and independent ; they are, besides, accomplished in 
all the arts ; but they have no judgment." 

22. Confucius, remarking of two ancient worthies, 22 
famous for the purity and saintliness of their lives and 
character, said, " They forgave old wrongs : therefore 
they had little to complain of the world." 

23. Confucius remarked of a character of the time, 
" Who says that the man is an honest man ? When 

22 The names of these two men are Pe-Yi and Shuh-TVi, who were two sons of 
a prince of a small principality. They both gave up their heirship to the throne to 
a younger brother and retired from the world. When the old Imperial dynasty 
was changed, they refused to eat the grain of the new dynasty, and finally starved 
themselves to death at the foot of a lonely mountain. 

" Small is it that thou canst trample the Earth with its injuries under thy 
feet as Greek Zeno trained thee ; but thou canst love the Earth while it injures 
thee and even because it injures thee ; for this a greater than Zeno was needed, and 
he, too, was sent." 



Cablylk,—" Sartor Retartvs.' 




36 THE DISCOURSES AND SAYINGS OF CONFUCIUS, 

somebody begged him for some household necessary, 
he went and begged of his neighbours for it and gave it 
as his own." 

24. Confucius remarked, " Plausible speech, fine 
manners and studied earnestness are things of which a 
friend of mine was ashamed ; I am also ashamed of such 
things. To conceal resentment against a person and 
to make friends with him : that is also something of which 
my same friend was ashamed ; I am also ashamed to do 
such a thing." 

25. On one occasion, when two of his disciples, the 
favourite Yen Hui and Chung Yu the intrepid, were 
in attendance on him, Confucius said to them, il Now 
tell me, each of you, your aim in the conduct of life." 

"I would like/' answered the intrepid Chung Yu, 14 If 
I had carriages and horses and clothings of costly furs to 
share them with my friends, to be able to consider such 
things as much belonging to them as belonging to me." 

"And I," answered the favourite, Yen Hui, "I 
would like to be able not to boast of my ability and to 
be able to be humble in my estimate of what I have 
done for others.' 1 

" Now," said the intrepid Chung Yu then to Con- 
fucius, " We would like to hear your aim, sir, in the 
conduct of life." 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 37 

" My aim," replied Confucius, 41 would be to be a 
comfort to my old folk at home ; to be sincere, and to 
be found trustworthy by my friends ; and to love and 
care for my young people at home. ,, 

26. Confucius was once heard to say, "Alas ! I do 
not see now a man who can see his own failing or is 
willing to bring a suit against himself before his own 
conscience." 

27. Confucius once remarked, "Even in a very 
small town there must be men who are as conscientious 
and honest as myself : only they have not tried to 
cultivate themselves as I have done." 




38 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



CHAPTER VI. 



1. Confucius, once expressing admiration for a 
disciple, remarked, 11 There is Yung — he should be made 
a prince." 

On another occasion, when that disciple asked 
Confucius' opinion of a certain public character of the 
time, Confucius answered, 4< H$ is a good man : he is 
independent.'* 

" But," replied the disciple, " when a man in his 
private life is serious with himself, he may, in his public 
life, be independent in dealing with the people. But to 
be independent with himself in his private life 23 as well 
as independent in his public life, — is there not too much 
independence in that?" "Yes/ 1 answered Confucius, 
4< you are right." 

2. The reigning prince of Confucius' native State 
asked him which one of his disciples he considered a 
man of real culture. 

n It is recorded of this character that he would strip himself, as many Chinese 
now do in summer, which led Confucius to say, " That is the way to lead men to 
forget the difference between a man and a beast," 




THE DISCOURSES AND SAYINGS OF CONFUCIUS, 39 

Confucius answered, " There was Yen Hui. He 
never made others suffer for his own annoyances. He 
never did a wrong thing twice. But unfortunately he 
died in the prime of his life. Now there is no one, 
none who can be said to be a man of real culture." 

3. On one occasion when a disciple of Confucius 
was sent on a public mission to a foreign State, he 
left his mother at home unprovided for. Another 
disciple then asked Confucius to provide her with grain. 
" Give her," said Confucius, " so much," naming a certain 
quantity. The disciple asked for more. Confucius then 
named a larger quantity. Finally the disciple gave her 
a larger quantity than the quantity which Confucius 
named. 

When Confucius came to know of it, he remarked, 
41 When that woman's son left on his mission he drove 
in a carriage with fine horses and was clothed with 
costly furs. Now I believe a wise and good man 
reserves his charity for the really needy ; he does not 
help the well-to-do and rich." 

On another occasion, when another disciple was 
appointed the chief magistrate of a town, Confucius 
appointed his salary at nine hundred measures of grain. 
The disciple declined it as being too much. 




40 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

"'Do not decline it," said Confucius to him, 11 If 
that is more than necessary for your own wants, cannot 
you share what you do not want with your relatives and 
neighbours at home ? " 

4. Confucius remarked of a disciple whose father 
was a notoriously bad man, saying : " The calf of a 
brindled cow, provided it be well conditioned, although 
men may hesitate to use it in sacrifice, is yet not 
unacceptable to the Spirits of the land/' 

5. A minister who was in power in Confucius' native 
State asked him if his disciple, the intrepid Chung Yu, 
could be made a minister under the government. " He 
is a man of decision," answered Confucius. " What is 
there in being a minister under the government that he 
should find any difficulty in it ?" The minister then put 
the same question with regard to another disciple. 
" He is a man of great penetration," answered Confucius. 
"What is there in being a minister that he should find 
any difficulty in it ? " 

The minister then went on to ask the same question 
about another disciple. u He is a man of many accom- 
plishments, 1 ' answered Confucius. " What is there in 
being a minister that he should find any difficulty in it?" 

6. Confucius remarked of his disciple, the favourite 
Yen Hui, saying, "For months he could live without 




The Discourses an!> savings of Confucius. 41 



deviating from a pure moral life in thought as in deed. 
With other people, the utmost is a question of a day of 
a month." 

7. A minister in power in Confucius' native State 
sent for a disciple of Confucius to make him the chief 
magistrate of an important town. 

" Politely decline the offer for me," said the disciple 
to the messenger sent to him, "and if your master 
again should send for me, I shall have to leave the 
country altogether." 

8. On one occasion, when a disciple was sicfc with 
an infectious disease, Confucius went to see him. 
Confucius, however, did not enter the house, but, taking 
the sick man's hands from outside the window, made him 
his last adieus. Confucius was then heard to say, " We 
shall lose him. But God's will be done! " At the same 
time he went on repeating, " Ah ! that such a man 
should die of such a sickness. Ah ! that such a man 
should die of such a sickness ! " 

9. Confucius remarked of his disciple, the favourite 
Yen Hui, saying, " How much heroism is in that man ! 
Living on one single meal a day, with water for his drink, 
and living in the lowest hovels of the city, — no man could 
have stood such hardships, yet he — he did not lose his 
cheerfulness. How much heroism is in that man ! " 



7 




42 f m DiseoUftsEs Atfo SAYIN6S 6$ cotfrtJcitJS. 

10. A disciple once said to Confucius, " It is not 
because I do hot believe in your teaching, but I Want 
the strength to carry it out into practice. ,, 

14 Those," answered Confucius, "who only want the 
necessary strength, show it when they are on the way. 
But you — you stick at it from the outset altogether." 

11. Confucius said to a disciple, "Be a good and 
wise man while you try to be an encyclopaedic man of 
culture; 24 be not a fool while you try to be an 
encyclopaedic man of culture." 

12. On one occasion, when a disciple was appointed 
chief magistrate of an important town, Confucius said 
to him, "Have you succeeded in getting a good man 
under you ? " 

" Yes," answered the disciple, " I have now a man 
who would never act upon expediency. He never comes 
to see me in my house except when there is urgent public 
business to be done." 

13. Confucius remarked of a chivalrous public 
character of the time, saying, " He was a man who 
never would boast. On one occasibti, when the troops 
among whom he was, took to flight, he slowly brought 

24 Literally " a humanist," — the term now used for a Conf ucianist and 
Confucianism. 

" The aim in education,* says Comenius, " is to teach him everything which 
is necessary to enable him to attain to what a human being can attain to.*' 




/ 

THE DISCOURSES AND SAYINGS OF CONFUCIUS* 43 

up the rear ; and when they had approached the city 
gate to which they were retreating, he whipped his 
horse and was the last man to enter the gate, remarking, 
simply, 'It was not courage which kept me behind. 
But you see — my horse would not go ! ' " 

14. Confucius, referring to two noted characters 
of his time, remarked, M A man who has not the wit 
of that parson (the Sydney Smith of the time) and the 
fine appearance of that noble lord (the Lord Chester- 
field of the time), will never get on in society now." 

15. Confucius remarked, "Who can get out of the 
house except through the door. How is it that men do not 
know that one cannot live except through the Way?" 2 * 

16. Confucius remarked, " When the natural quali- 
ties of men get the better of the results of education, 
they are rude men. When the results of education get 
the better of their natural qualities, they become literati. 
It is only when the natural qualities and the results of 
education are properly blended, that we have the truly 
wise and good man." 

17. Confucius remarked, "Man is born to be 
upright; when a man ceases to be that, it is by the 
merest chance that he can keep himself alive." 

* Sine via, npn itur. 



Digitized by 



44 *HE DISCOURSES AND SAYINGS OF CONFUCIUS. 



1 8. Confucius remarked, " Those who know it are 
not as those who love it ; those who love it are not as 
those who find their joy in it" 26 

19. Confucius remarked, "You may speak of high 
things to those who in natural qualities of mind are 
above average men. You may not speak to those who 
in natural qualities of mind are below average 



20. A disciple enquired what constituted under- 
standing. 

Confucius answered, " To know the essential 
duties of man living in a society of men, and to 
hold in awe and fear the Spiritual Powers of 
the Universe, while keeping aloof from irreverent 
familiarity with them ; that may be considered as 
understanding." 

The disciple then asked what constituted a moral 



Confucius answered, "A man who wants to live 
a moral life must first be conscious within himself 
of a difficulty and has struggled to overcome the 
difficulty : that is the definition or test of a moral 



* This is the difference between a moralist, a philosopher, and a real man 
of religion. 



men. 



life. 



life." 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 45 



21. Confucius remarked, "Men of intellectual 
character delight in water scenery ; men of moral 
character delight in mountain scenery. Intellectual 
men are active ; moral men are calm. Intellectual 
men enjoy life ; moral men live long." 

22. Confucius, referring to the state of government 
in his native State and that in a neighbouring State, 
remarked, 41 If Ts'i* 7 would only reform, she would have 
as good a government as Lu (Confucius' native State), 
and if Lu would only reform she would have a perfect 
government." 

23. Confucius was once heard to exclaim, "A goblet 
that is not globular : why call it a goblet ; why call 
it a goblet?" 28 

24. A disciple of Confucius once said to him, " A 
moral man, — if somebody told him that there was a 
man fallen into a well, I suppose he would immediately 
follow into the well ? " 

r An Englishman would perhaps say the France of ancient feudal China : 
noted for chivalry, disinterettedness and love of ideas in the character of her 
people ; but at Confucius* time, given too much over to false Liberalism. Lu (Con- 
fucius* native State) was perhaps the England or Great Britain of ancient China : 
noted for love of morality and common sense in the character of her people, but 
inaptness for ideas which made them rather utilitarian in their politics and 
government. Both States were in the modern province of Shantung, on the 
sea-coast 

* Referring to an article of common use then which had become a misnomer, 
and to many things ; especially, many kinds of -isms and -ities in Confucius' time 
which had also become misnomers, 




46 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



"Why should he?" replied Confucius, "A good 
and wise man might be led to hurry to the scene, but 
not to plunge into the well. He could be imposed upon, 
but not made a fool of." 

25. Confucius remarked, 44 A good man who studies 
extensively into the arts and literature, and directs his 
studies with judgment and taste, is not likely to get into 
a wrong track." 

26. On one occasion when Confucius allowed him- 
self to be presented to a princess of a State who was 
notorious for the irregularities of her life, his disciple, 
the intrepid Chung Yu, was vexed. 

Confucius then swore an oath, saying, " If I have 
had an unworthy motive in doing that, may God forsake 
me — may God forsake me for ever ! " 

27. Confucius remarked, "The use of the moral 
sentiment, well balanced and kept in perfect equili- 
brium,— that is the true state of human perfection. It 
is seldom found long so kept up amongst man." 

28. A disciple once said to Confucius, " If there 
is a man who carries out extensively good works for 
the welfare of the people and is really able to benefit 
th* multitude what would you say of such a mm: could 
he be called a moral character ? M 




THE DISCOURSES AND SAYINGS OF GONFtfCItJS. 47 



41 Why call him only a moral character/' answered 
Confucius, ^if one must call such a man by a name, 
one would call him a holy or sainted man. For, judged 
by the works of which you Speak* even the ancient 
Emperors Yao and Shun 99 felt their shortcomings.' 1 

29. Confucius remarked, " A moral man in forming 
his character forms the character of others ; in enlighten- 
ing himself he enlightens others. It is a good method 
in attaining a moral life, if one is able to consider how 
one would see things and act if placed in the position 
of others." 

"The Abraham and Isaac In patriarchal times of Chines* history. 

Mencius, making use of these names to illustrate his teaching, says : M A man 
rises early every morning and works persistently all day long, for what 7 For 
righteousness : then he is a son of Abraham (Shun). Another man also rises 
early every morning and works persistently all day long, for what ? For gain : 
then he is a son of Barabbas the Robber, (fg jfj.) 




48 THE DISCOURSES AND SAVINGS Of CONPUCIUS. 



CHAPTER VII. 

1. Confucius remarked, "I transmit the old truth 
and do not originate any new theory. I am well 
acquainted and love the study of Antiquity. In this 
respect I may venture to compare myself with our old 
Worthy Pang. 10 " 

2. Confucius then went on to say, " To meditate 
in silence ; patiently to acquire knowledge ; and to be 
indefatigable in teaching it to others: which one of 
these things can I say that I have done ? " 

3. Lastly, Confucius said, " Neglect of godliness ; 
study without understanding; failure to act up to 
what I believe to be right ; and inability to change 
bad habits : these are things which cause me constant 
solicitude." 

4. But notwithstanding what he said above, Con- 
fucius in his disengaged hours was always serene and 
cheerful. 

5. Only once in his old age Confucius was heard to 
say : u How my mental powers have decayed ! For a 

"A famous antiquarian of the time. 



Digitized by 



tUt DISCOURSES ANb SAVINGS OF CONFUCtUS. 49 



long time now I have not dreamt, as I was wont to do, 
of our Lord of Chou. 81 " 

6. Confucius said to his disciples : " Seek for 
wisdom ; hold fast to godliness ; live a moral life ; and 
enjoy the pleasures derived from the pursuit of the 
polite arts." 

7. Confucius remarked, "In teaching men, I 
make no difference between the rich and the poor. I 
have taught men who could just afford to bring me the 
barest presentation gift in the same way as I have 
taught others." 

8. Confucius then went on to say : " In my method 
of teaching, I always wait for my student to make 
an effort himself to find his way through a difficulty, 
before I show him the way myself. I also make him 
find his own illustrations before I give him one of my 
own. When I have pointed out the bearing of a subject 
in one direction and found that my student cannot 
himself see its bearings into other directions, I do 
not then repeat my lesson." 

9. When Confucius dined in a house of mourning 
he never ate much. On the same day in which he had 

31 The Moses or Solon of Chinese History : the Founder also of Confucius' 
native State, Lu (the England of Ancient China) ; a man who combined the piety 
of St. Augustine and the statesmanship of King Alfred of England. 



8 




SO f HE DISCOURSES ANt> SAVINGS OF CoKfuCttJS. 



occasion to mourn for the death of a friend, the sound 
of music was never heard in his house. 

10. Confucius once said to his disciple, the favourite 
Yen Hui, "To act when called upon to act, in public 
life, and, when neglected, to be content to lead out a 
private life : — that is what you and I— we both have 
made up our minds upon." 

Whefc his other disciple, the intrepid Chuttg Ya, 
heard the remark, he said to Confucius : " But if you 
were in command of an army, whom would you have 
with you ? " 

" I would not have him," replied Confucius, " who 
is ready to seize a live tiger with his bare arms, or jump 
into the sea, without fear of death. The man I would 
have with me would be a man who is conscious of the 
difficulties of any task set before him, and who, only 
after mature deliberation, proceeds to accomplish it." 

11. Confucius once remarked, "If there is a sure 
way of getting rich, even though one had to be a 
groom and keep horses, I would be willing to be one. 
But as there is really no sure way of getting rich, I 
prefer to follow the pursuits congenial to me." 

12. There were three cast&s in life in which Con- 
fucius considered a man was called upon to exercise the 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 5 1 



most mature deliberation : in case of worship, of war 
and of sickness. 

13. When Confucius on his travels was in a certain 
State he, for the first time, heard played a piece of 
ancient music (the oldest then known in China). 82 
Thereupon he gave himself up to the study of it for 
three months, to the entire neglect of his ordinary food. 
He was then heard to say, "I should never have 
thought that music could be brought to such perfection." 

14. A disciple who was with Confucius on his 
travels while in a certain State, — speaking of the reigning 
prince of that State who, while his father was driven to 
exile, succeeded, on his grandfather's death, to the 
throne, and was then opposing the attempt of his father 
to return to the country, — said to another disciple : 
" Is the master in favour of the son, the present ruler?" 
" Oh," replied the other disciple, 11 1 will ask him." 

The other disciple accordingly went in where 
Confucius was, and said to him : " What kind of men 
were Po-yi and Shuh-ts'i ?" ** "They are ancient 
worthies," answered Confucius. " But," asked the dis- 
ciple, " did they complain of the world ? " " No," 
replied Confucius, " what they sought for in life was to 



* See Chapter III, Section 25. 
9 See note Chapter V, Section 23, 




52 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

live a high moral life, and they succeeded in living a 
high moral life. What had they then to complain of 
the world?" The disciple then went out and said to 
the other disciple, " No, the master is not in favour of 
the present ruler." 

15. Confucius remarked, "Living upon the poorest 
fare with cold water for drink, and with my bended arms 
for a pillow, — I could yet find pleasure in such a life, 
whereas riches and honours acquired through the sacrifice 
of what is right, would be to me as unreal as a mirage." 

16. Confucius once remarked, after he had begun 
the study of the I-king, 34 " If I could hope to live some 
years more, long enough to complete my study of the 
I-king, I should then hope to be without any great 
shortcomings in my life." 

17. The subjects upon which Confucius loved to 
talk were : Poetry, history, and the rules of courtesy and 
good manners. He frequently talked on these subjects. 

18. The reigning prince of a small principality 
asked a disciple of Confucius, the intrepid Chung Yu, to 

u This book is now known to foreigners as " The Book of Changes," one of the 
so-called five Classics in the Chinese Bible. It seems, to us, the book is an attempt 
at a mathematical or exact scientific statement of mental phenomena and moral 
problems. It might be called, " The Theory of Fluxions ,** applied originally to the 
actions of physical forces in nature, but now, as it stands, — to the moral forces 
and intellectual forces in the world. Sir Chaloneb Alabaster has published 
the only intelligible papers on this book, which should be consulted by anyone 
interested in the subject 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 53 



give his opinion of Confucius. The disciple did not say 
anything in reply. When Confucius afterwards heard 
of the enquiry, he said to his disciple : " Why did you 
not say to him thus : * He is a man who, in the efforts he 
makes to overcome the difficulty in acquiring know- 
ledge, neglects his food, and, in the joy of its attainment, 
forgets his sorrows of life ; and, who thus absorbed, 
becomes oblivious that old age is stealing on him ? ' " 

19. Confucius remarked, 11 1 am not one born with 
understanding. I am only one who has given himself 
to the study of Antiquity and is diligent in seeking 
for understanding in such studies. 

20. Confucius always refused to talk of supernatural 
phenomena ; of extraordinary feats of strength ; of 
crime or unnatural depravity of men ; or of supernatural 
beings. 

21. Confucius remarked, "When three men meet 
together, one of them who is anxious to learn can 
always learn something of the other two. He can 
profit by the good example of the one and avoid the 
bad example of the other." 

22. Confucius, on one occasion of great personal 
danger to his person from an enemy, was heard to say, 
" God has given me this moral and intellectual power 
in me ; what can that man do to me?'* 



Digitized by 




54 THE DISCOURSES AND SAYINGS OF CONFUCIUS, 

23. But on another occasion Confucius remarked 
to his disciples, " Do you think, my friends, that I have 
some mysterious power within me ? I have really 
nothing mysterious in me, — to you, of all others. For 
if there is anyone who shows to you everything which 
he does, I am, you know, my friends, that person." 

24. Confucius through his life and teaching taught 
Qnly four things : a knowledge of literature and the 
arts, conduct, conscientiousness and truthfulness. 

25. Confucius once, speaking of the men and state 
of the society of his time, remarked, " Holy, sainted men 
I do not expect to see ; if I could only meet with wise 
and good men I would be satisfied. 

" Perfectly honest men I do not expect to see ; if 
I could only meet with scrupulous men I would be 
satisfied. But in a state of society in which men must 
pretend to possess what they really do not possess ; 
pretend to have plenty, when they have really nothing ; 
and pretend to be in affluence when they are in actual 
want : — in such a state of society, it is difficult to be 
even a scrupulous man." 

26. Confucius sometimes went out fishing, but 
always with the rod and angle ; he would never use a 
net, . He sometimes went out shooting, but he would 
never shoot at a bird except on the wing. 




THE DISCOURSE* AND SAYINGS Of CONFUCIUS. 55 



27. Conftrcius once remarked, " There are, perhaps, 
men who propound theories which they themselves 
do not understand* That is a thing I never do. I read 
and learn everything and, choosing what is excellent, 
I adopt it ; I see everything and take note of what 
I see : that is, perhaps, next to having a great under- 
standing." 

28. A certain place was noted for the bad character 
of the people in it. When Confucius allowed a youtig 
man of that place to be presented to him, his disciples 
were astonished. But Confucius said, "Why should 
one be too severe ? When a man reforms and comes to 
me for advice, I accept his present reformation without 
inquiring what his past life has been. I am satisfied if 
I find that, for the present, he has really reformed, 
without being able to guarantee that he will not relapse 
again. But why should one be too severe ? 99 



29. Confucius then went on to remark, u Is moral 
life something remote or difficult ? If a man will only 
wish to live a moral life — there and then his life 
becomes moral." 

30. A minister of justice in a certain State enquired 
of Confucius, while he was in that State on his travels, if 
the reigning prince in Confucius' native State was a 




56 THE DISCOURSES Attb SAVINGS Of COKftfCIUS. 



man of propriety in his life. "Yes," answered Con- 
fucius, " he is." 

After a while, when Confucius had left, the minister 
beckoned to a disciple of Confucius to approach, and 
said to him : " I have always been taught to believe that 
a good and wise man is impartial in his judgment. But 
now I find it is not so. The reigning prince of your 
State married a princess from the reigning house of a 
State whose family surname is the same as that of your 
prince ; and, to conceal the impropriety, 86 your prince 
changed her surname in the title given to her at Court. 
Now if, after this, your prince can be considered a man 
of propriety in life, who may not be considered so ? " 

Afterwards when the disciple told Confucius of 
what the minister said, Confucius remarked, " I am glad 
that whenever I make a mistake, people always know 
it." 

31. When Confucius asked a man to sing, if he 
sang well, Confucius would make him sing again the 
same song, accompanying him with his own voice. 

32. Confucius remarked, li In th,e knowledge of 
letters and the arts, I may perhaps compare myself with 

u It was and is considered very improper in China for a man to marry not 
only a first cousin, but even a woman whose same family surname with himself, 
might prove her to be a distant first cousin. 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. $7 



other men, But as for the character of a good and 
wise man who carries out in his personal conduct what 
he professes, — that is something to which I have not 
yet attained. " 

33. Confucius then went on to say, "And as for 
the character of a holy, sainted man or even a moral 
character, — how should I dare even to pretend to 
that. That I spare no pains in striving after it and 
am indefatigable in teaching others to strive for it, — 
that, perhaps, may be said of me." 

A disciple, who heard what was said, thereupon 
remarked, " That is where we, your disciples, cannot 
follow you." 

34. On one occasion when Confucius was sick, 
a disciple asked that he would allow prayers to 
be offered for his recovery. "Is it the custom ?" 

/ asked Confucius. "Yes," replied the disciple, "in 
the Book of Rituals for the Dead it is written, 
1 Pray to the Powers above and pray to the Powers 
below/ " 

" Ah," said Confucius then, " my prayer has been a 
long — lifelong — one." 

35. Confucius remarked, "Extravagance leads to 



9 




58 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



excess ; thrift to meanness : but it is better to be mean 
than to be guilty of excess." 36 

36. Confucius remarked, "A wise and good man 
is composed and happy ; a fool is always worried and 
full of distress." 

37. Confucius, in his look, was gracious but serious 87 ; 
« he was awe-inspiring but not austere ; he was earnest 

but unaffected. 

* Sir Chalokbr Alabaster translate* : "Extravagance leads to Bin ; thrift 
makes men mean : but it is better to be mean than to sin." 



w Beseligend war ihre Nahe, 

Und alle Herzen warden weit 
Dock eine Wiirde, eine HShe 
Mntfernt die VertraulichkeU. 

Dae Madchen am dem Freinde. — SCHILLER. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 59 



CHAPTER VIII. 

1. Confucius speaking of a remote Founder of the 
Imperial House of Chou, 88 the then ruling dynasty, 
remarked : " He was a man, it may be said, of the 
highest moral greatness. He three times refused the 
government of the Empire ; although the world, not 
knowing this, does not speak much of him." 

2. Confucius remarked, 11 Earnestness without judg- 
ment becomes pedantry ; caution without judgment 
becomes timidity ; courage without judgment leads to 
crime ; uprightness without judgment makes men 
tyrannical. 

When the gentlemen of a country are attached 
to the members of their own family, the people will 
improve in their moral character; 89 when the gentlemen 
do not discard their old connections, the people will 
not become grasping in their character. 

3. When a disciple of Confucius was on his death- 
bed, he called to him his own disciples and said to 

* B.C. 1122-225. 

" That is why the Scotch, who despise a kinless loon, are a peculiarly moral 
people. 



Digitized by 



60 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



them : 11 Uncover my feet ; uncover my hands. The 
Psalm says : — 



But now, my young friends, I shall from henceforth 
be free from all these things." 

4. On the same occasion as mentioned above, 
when a young noble of the Court came to see him, 
the disciple said to him, li When the bird is dying, its 
song is sad ; when a man is dying, his words are true. 

" Now a gentleman in his education should consider 
three things as essential. In his manners, he aspires 
to be free from excitement and familiarity. In the 
expression of his countenance, he seeks to inspire 
confidence. In the choice of his language, he aims at 
freedom from vulgarity and unreasonableness. As to 
the knowledge of the technical details of the arts and 
sciences, he leaves that to professional men." 

5. A disciple of Confucius remarked, "Gifted 
himself, yet seeking to learn from the ungifted ; 
possessing much information himself, yet seeking it 
from others possessing less ; rich himself in the treasures 
of his mind, yet appearing as though he were poor ; 



' Walk with fear and with trembling 
As on the brink of a gulf ; 
For the ground you are treading 
Is with thin ice covered above/ 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 6 1 

profound himself, yet appearing as though he were 
superficial: — I once had a friend who thus spent his life." 

6. A disciple of Confucius remarked, " A man who 
could be depended upon when the life of an orphan 
prince, his master's child, is entrusted to his care, 
or the safety of a kingdom is confided to his charge, — 
who will not, in any great emergency of life and 
death, betray his trust, — such a man I would call 
a gentleman ; such a man I would call a perfect 
gentleman." 

7. A disciple of Confucius remarked, " An educated 
gentleman may not be without strength and resoluteness 
of character. His responsibility in life is a heavy one, 
and the way is long. He is responsible to himself for 
living a moral life ; is that not a heavy responsibility ? 
He must continue in it until he dies ; is the way then 
not a long one ? M 

8. Confucius remarked, "In education sentiment 
is called out by the study of poetry ; 40 judgment is 
formed by the study of the arts ; and education of the 
character is completed by the study of music. ,, 

* Wordsworth says of poetry that it tends to : — 

" Nourish the imagination in her growth, 
And give the mind that apprehensive power, 
Whereby she is made^quiek to recognise 
The moral properties and scope of things," 



Digitized by 



62 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



9. Confucius remarked, "The common people 
should be educated in what they ought to do ; not to 
ask why they should do it." 41 

10. Confucius remarked, "A man of courage who 
hates to be poor will be sure to commit a crime. A 
man without moral character, if too much hated, will 
also be sure to commit a crime." 

1 1. Confucius remarked, U A man may have abilities as 
admirable as our Lord of Chou, 4 * but if he is proud and mean, 
you need not consider the other qualities of his mind." 

12. Confucius remarked, "A man who educates 
himself for three years without improvement is seldom 
to be found." 

13. Confucius remarked, "A man who is scrupu- 
lously truthful, cultured and steadfast to the death in 
the path of honesty, 43 such a man should not serve in a 
country where the government is in a state of revolution 

41 A Chinese commentator, Ch'eng, of the Sung dynasty, says here: " Confucius 
said this not because he did not wish the people to understand, but because it is 
impossible to make them understand. But if you say Confucius did not wish the 
people to understand, that would mean that he would govern the people by 
jugglery or Jesuitism, as is sometimes done by later generations, — a supposition 
which is preposterous." 

Goethe, in his latter years, was inclined to believe that Martin Luther put 
back the civilisation of Europe because he appealed to the multitude to judge of 
things which they could not possibly be in a position to understand. The real 
and true principle of modern democracy, on the other hand, is contained in that 
saying of Confucius : — 

"Greatly fear the aspirations (the inarticulate, not the mere articulate 
aspirations) of the people " ^Sfi 

42 The Moses or Solon of Chinese History [see note Chapter VII, Section 5.] 

"I4ke the late General Charles (Chinese) Gordon, 




\ .1 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 63 



nor live in a country where the government is in an actual 
state of anarchy. When there is justice and order in 
the government of the world, he should be known, but 
when there is no justice and order in the government 
of the world he should be obscure. When there is 
justice and order in the government of his own country, 
he should be ashamed to be poor and without honour ; 
but when there is no justice in the government of his 
own country he should be ashamed to be rich and 
honoured." 

14. Confucius remarked, "A man who is not in 
office in the government of a country, should never give 
advice as to its policy." 

15. Confucius speaking of the performance of a 
great musician pf the time remarked, " The volume of 
sound at the commencement and the clash and com- 
mingling of harmony at the end of that ancient ballad 
he played were magnificent. How it seemed to fill 
the ears ! " 

16. Confucius remarked, "Appearance of high 
spirit without integrity ; of dullness without humility ; 
of simplicity without honesty ; — of such men I really do 
not know what to say." 

17. Confucius remarked, "In education study 




64 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



always as if you have not yet reached your goal and as 
though apprehensive of losing it." 

18. Confucius remarked, "How toweringly high 
and surpassingly great in moral grandeur was the way 
by which the ancient Emperors Shun and Yii came to 
the government of the Empire, and yet they themselves 
were unconscious of it." u 

19. Confucius remarked, "Oh I how great, as a ruler 
of men, was Yao 46 the Emperor ! Ah ! how toweringly 
high and surpassingly great : Yao's moral greatness is 
comparable only to the greatness of God. How vast 
and infinite : the people had no name for such moral 
greatness. How surpassingly great he was in the works 
he accomplished ! How glorious he was in the arts he 
established. ,, 

20. The great Emperor Shun had five great Public 
Servants and the Empire had peace. King Wu 46 said, 
44 1 had ten great Public Servants who assisted me in 
restoring order in the Empire." 

Confucius, remarking on the above, observed : " It 

44 The Isaac and Jacob of Chinese history : two men in early patriarchto 
times in China who rose from the ploughshare to the throne. [B.C. 2255-2205 
and B.C. 2205-2197.] 

45 The Abraham of Chinese history, f B.C. 2356-2258.] 

" The warrior king or the conqueror: the Solomon of Chinese history. 
[B.C. 1122-1115.] 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 65 



was said of old that men of great ability are difficult to 
find. The saying is very true. The great men who 
lived during the period between the reigns of T'ang (the 
title of the Emperor Yao) and Yii (the title of Shun) 
have never been equalled. Among the ten great Public 
Servants mentioned above, there was one woman : so 
that there were really only nine great men. 

14 The House of Chou then had two-thirds of the 
Empire under them, while still acknowledging the 
sovereignty of the House of Yin. The moral greatness 
of the early Emperors of the House of Chou may be 
considered perfect. 

21. Confucius remarked, "I have not been able 
to find a flaw in the character of the ancient Emperor, 
the Great Yu. 47 He was extremely simple in his own 
food and drink, but lavish in what he offered in sacrifice. 
His ordinary clothing was coarse and poor, but when 
he went to worship he appeared in rich and appropriate 
robes. The palace where he lived was humble and 
mean, but he spared no expense in useful public works 
for the good of the people. In all this I cannot 
find a flaw in the character of the Great Yii ! " 



47 See note 41, Section 18 of this Chapter. 



10 




66 THE DISCOURSES AND SAYINGS OF CONFUCIUS* 



CHAPTER 



IX. 



1. Confucius in his conversation seldom spoke of 
interests, of religion or of morality. 

2. A man of a certain place remarked, " Confucius 
is certainly a gre^t man. He is a man of very 
extensive acquirements, but he has not distinguished 
himself in anything so as to make himself a name," 

When Confucius heard of the remark, he said to 
his disciples, " Now what shall I take up to distinguish 
myself? Shall I take up driving or shall I take up 
archery ? I think I will take up archery." 

3. Confucius remarked, " Linen hats were con- 
sidered good taste, but now people generally wear 
silk ones. The latter are less expensive ; therefore I 
follow the general practice. It was considered correct 
form at one time to make your bow, as you enter, from 
the lower part of the room ; but now the practice 
is to make your bow from the upper end of the room. 
The latter practice presumes too much ; therefore I 
continue to make my bow from the lower part of the 
room." 



r 



{ 



\ 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 67 



4. There were four things from which Confucius 
was entirely free : He was free from self-interest, from 
prepossessions, from bigotry and from egoism. 

5. On one occasion, when Confucius was in fear 
for his personal safety from the violence of men of a 
certain place, he said to those about him, "Be not 
afraid. Since the death of King Wan [who founded 
this civilisation] is not the cause of this civilisation with 
us here now ? If God is going to destroy all civilisation 
in the world, it would not have been given to a mortal 
of this late generation to understand this civilisation. 
But if God is not going to destroy all civilisation in 
the world — what can the people of this place do to 
me?" 

6. A minister of a certain State asked a disciple 
of Confucius, saying : Your teacher — he is a holy man, 
is he not ? What a variety of acquirements he seems to 
possess." The disciple replied, "God has certainly 
been bountiful to him to make him a holy man. 
Besides he has himself acquired knowledge in matiy 
things." 

When Confucius afterwards heard of the conversa- 
tion, he remarked, " Does the minister know me ? 
When I was young, I was in a low position in life : 
therefore I bad to acquire knowledge in many things j 



Digitized by 



68 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

but they were merely ordinary matters of routine. You 
think a wise and good man requires much knowledge to 
make him so ; no, he does not require much/' 

A disciple also once remarked, " I have heard the 
Master say : * I have not been called to act in public 
life ; therefore I have had time to acquaint myself with 
many arts.' " 

7. Confucius once remarked to someone, "Do 
you think I have a great understanding? I have no 
great understanding at all. When an ordinary person 
asks my opinion on a subject, I myself have no opinion 
whatever of the subject; but by asking questions on 
the pros and cons, I get to the bottom of it. 

8. Confucius was once heard to exclaim, "Ah, 
woe 's me. I do not see any signs either in heaven or 
on earth that we are near the end of the present period 
of disorder and anarchy and that we are about to 
inaugurate a new order of things in the world." 

9. When Confucius met a person dressed in deep 
mourning, an officer in full uniform or a blind person, 
on their approach, although such persons were younger 
than himself, he would always stand up, and, when 
walking past them, he would respectfully quicken his 
steps." 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 69 

10. A disciple, the favourite Yen Hui, speaking 
in admiration of Confucius' teaching, remarked : 
"The more I have looked up to it the higher it 
appears. The more I have tried to penetrate into 
it the more impenetrable it seems to be. When I 
have thought I have laid hold of it here, lo ! it is there. 
But the Master knows admirably how to lead people 
on step by step. He has enlarged my mind with 
an extensive knowledge of the arts, while guiding and 
correcting my judgment and taste. Thus I could not 
stop in my progress, even if I would. But when I have 
exhausted my efforts and thought I have reached it, the 
goal would still stand clear and distinct away from me, 
and I have no means of reaching it, make what efforts 
I will." 

11. On one occasion, when Confucius was seriously 
sick, his disciple, the intrepid Chung Yu, made arrange- 
ments, in case of the decease of the sick man, that each 
of the disciples should assume the function of an officer 
in the household of a great noble. When Confucius 
came to know of what the disciple did, he, in a 
remission of his sickness, remarked : I have for this 
long while observed that Yu (Chung Yu) practises 
self-deception in his actions. To pretend to have 
public officers when I have none : whom do I want to 




7P THE DISCOURSES AND SAYINGS OP CONFUCIUS. 

impose upon by that? Do I want to impose upon God? 
Besides, is it not better that I should die in the arms 
of you, my friends, than in the arms of mere unsym- 
pathetic officers? Again, even if I should never be 
buried with the honours of a public funeral, am I 
likely to be. left unburied on the public road ? " 

12. A disciple once said to Confucius, " There is 
a beautiful gem here. Shall I put it in a case and lay 
it by ; or shall I seek for a good price and sell it ? " 

41 Sell it by all means," answered Confucius, "Sell 
it by all means ; but, if I were you, I should wait until 
the price were offered." 

13. On one occasion Confucius said he would go 
and live among the barbarous tribes in the East. 
" You will there," remarked somebody, u feel the want 
of refinement." 

"Where a wise and good man lives," replied 
Confucius, u there will be no want of refinement." 

14. Confucius remarked, 44 When I finally returned 
from my travels, to my native State, I completed my 
work of reforming the State Music and arranging the 
Songs and Psalms in the Book of Ballads, Songs and 
Psalms, ^signing each piece to its proper place in the 
book." 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 7 1 

1 5* Confucius remarked, "In public life to do one's 
duty to the nobles and princes whom one serves under; 
in private life to do one's duty to the members of one's 
family ; in performing the last offices to the dead, to 
spare no pains lest anything should be neglected ; and 
in using wine, to be able to resist the temptation of 
taking it to excess ; — which one of these things can 
I say that I have been able to do ? " 

1 6. Confucius once standing by a stream, remarked, 
" How all things in nature are passing away even like 
this, — ceasing neither day nor night ! " 

17. Confucius once remarked, " I do not now see 
a man who can love moral worth in man as he loves 
beauty in woman." 

18. Confucius remarked, "Suppose a man wants 
to raise a mound 48 and, just as it wants only one basket 
more of earth to complete the work, suppose he were 
suddenly to stop : the stopping depends entirely upon 
himself. Suppose again a man wants to level a road, 

" Life lies before us as a huge quarry lies before the architect. He deserves 
not the name of architect except when, out of this fortuitous mass of materials, 
he can combiue with the greatest economy, fitness and durability, some form the 
pattern of which originated in his own spirit . . • Believe me, most part of 
the misery and mischief, of all that is denominated evil in this world, arises 
from the fact that men are too remiss to get a proper knowledge of their aims, 
and, when they do get it, to work persistently in attaining them. They seem to 
me like people who have taken up a notion that they must and will erect a tower, 
but who yet expend on the foundation not more stones and labour than would be 
sufficient for a hut"— Goethe, WUhelm Meister. 



Digitized by 




72 THE DISCOURSES AND SAYINGS OP CONFUCIUS. 



although he has just thrown over it only one basket of 
earth ; to proceed with the work also depends entirely 
upon himself." 

19. Confucius remarked of his disciple, the favourite 
Yen Hui : " He was the only man who was never 
tired and inattentive while I talked with him." 

20. Confucius remarked of the same disciple : 
" Alas ! he is dead. I have observed his constant 
advance ; I never saw him stop in his progress." 

21. Confucius once, speaking of the career of his 
many disciples, remarked : Some only sprout up, but 
do not flower ; some only flower, but do not ripen into 



22. Confucius remarked, " Youths should be res- 
pected. How do we know that their future will not 
be as good as we are now ? Only when a man is forty 
or fifty without having done anything to distinguish 
himself, does he then cease to command respect." 

23. Confucius remarked, "If you speak to a man 
in the strict words of the law, he will probably agree 
with you ; but the important point is that he should so 
profit by what you say to him as to change his conduct. 
If you speak to a man in parables, he will probably be 
pleased with your story ; but the important point is that 
he should apply the moral to himself. Now when I find 



fruit." 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 73 



a man who agrees with me in what I say, without being 
able so to profit by it as to change his conduct, or one 
who is pleased with my parable without being able to 
apply the moral to himself, — I can do nothing for such 
a man." 

24. Confucius remarked, " Make conscientiousness 
and sincerity your first principles. Have no friends 
who are not as yourself. When you have bad habits 
do not hesitate to change them." 49 

25. Confucius remarked, "The general of an army 
may be carried off, but a man of the common people 
cannot be robbed of his free will." 

26. Confucius remarked of his disciple, the intrepid 
Chung Yu, " Dressed in an old shabby suit of russet 
cloth and standing among a crowd dressed in costly 
furs without being ashamed, — that is Yu ! (the disciple's 
familiar name) : — 



Afterwards, when the intrepid Chung Yu kept 
repeating those two lines of poetry, Confucius remarked, 
u That alone is not good indeed." 



. „ " Without envy, without greed, 
What he does is good indeed." 



49 Repetition of Chapter I, Section 8. 



11 




74 THE DISCOURSES AND SAYtNfeS ofr cotfftfcftfc. 

27. Confucius remarked, "When the cold of 
wiriter Comes, it is then you know that the pine tree 
and the cypress are the last to lose their green." 50 

28. Confucius remarked, u Men of intelligence are 
free from doubts, moral men from anxiety, and men 
of courage from fear." 

29. Confucius remarked, "Some men there are 
with whom you can share your knowledge of facts, but 
who cannot follow you in arriving at principles. Some 
can follow you to particular principles, but they cannot 
arrive with you at general principles. Some can arrive 
with you at general principles but they cannot apply 
the general principles under exceptional circumstances." 

30. How they are waving, waving, 
The blossoming myrtles gay ; 
Do I not think of you, love ? 
Your home is far away. 

Confucius, repeating those lines, remarked, "That is 

because men do not think. Why is it far away ?" 



But the Ideal— oar America, as the young man in Wilhelm Meister says,— is 
here in the present, actual, and not far away. 



M Scilicet ut fulvum spectator in ignlbus aurum, 
Tempore sic duro est adspicienda fides. 

Ovn>. 



M Ein sanfter Wind vom blauen Himmel weht, 
Die Myrte still und hoch der Lorbeer stent, 
Kennst du es wohl ? Dahin 1 Dahin, 
Mflcht' ich mit dir, O mein Geliebter, ziehn.— Gobthb. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 75 



CHAPTER X. 

1. Confucius in his life at home was shy and 
diffident, as if he were not a good speaker. In public 
life, however, in courts and councils, he spoke readily, 
but with deliberation. 

2. At court, in conversation with the junior officers, 
be spoke with frankness ; with the senior officers, he 
spoke with self-possession. 

In the presence of his prince, he looked diffident, 
awe-inspired, but composed. 

3. When his prince called to him to see a visitor 
out, he would start up with attention, make obeisance 
to receive the command ; then, bowing right and left 
to officers in attendance and adjusting the folds of his 
robes, he would quicken his step, and walk out, not 
stiffly, but with dignity and ease. When the visitor had 
left, he would return to his place, announcing simply, 
" The guest has retired." 

4. In entering the rooms of the palace, he would 
bend low his body at the door as if it were not high 
enough to admit him. In the room he woulc} never 



Digitized by 



76 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



stand right before the door, nor, in entering it, step on 
the door sill. 

In passing into the Presence Chamber, he would 
start op with attention and speak only in whispers. 
Then, holding up the folds of his robes, he would ascend 
the steps leading to the throne, bending low his body 
and holding in his breath as if he were afraid to 
breathe. 

After the audience, when he had descended 
one step away from the throne, he would relax his 
countenance and assume his ordinary look. After 
clearing the last steps, he would quicken his pace and 
walk with ease and dignity to resume his place among 
the courtiers, looking diffident, with awe and attention. 

5. When he had to carry the sceptre of the prince, 
he would bend low his body as if the weight were too 
heavy for him ; holding it not higher than his forehead 
nor lower than his chest, and, with his look all awe and 
attention, walk with slow, measured steps. 

At a public reception in the foreign courts to which 
he was sent, he behaved with great dignity. At a private 
audience in such courts, he was genial and engaging in 
his manners. 

6. Confucius considered the following details neces- 
sary for a gentlemen to observe in matters of dress : — 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 77 

A gentleman should never permit anything crimson 
or scarlet in colour to be seen in any part of his dress ; 
even in his underclothing he should avoid anything red 
or of a reddish colour. 

In summer, when dressed in a single suit of 
gauze or grass-cloth, he should always wear some- 
thing underneath, worn next to the skin. In winter 
he should line a black suit with lambskin ; a light 
suit with fawn skin ; a yellow suit with fox skin. 
His fur underclothing should be made long, with the 
right sleeve a little short. 

He should always have a change of night-dress, 
which should be as long again as the trunk of his 
body. 

When at home in winter, he should be dressed 
in a suit of fox or badger skin. When not in mourning, 
he may have any ornaments or appendages on the 
girdle of his dress. His under-garment, except when 
it is worn as an apron (like the Free Masons now) on 
State occasions, he should always have cut pointed 
on the upper part. 

On a visit of condolence he should never wear a 
suit of lamb's fur or a dark blue hat. On the first 
day of the month he should always put on his full 
uniform when he goes to Court. 




78 THE. DISCOURSES AND SAYINGS OF CQNFUCJJJ5, 



7. On days when he fasts and gives himself up to 
prayer, he should always put on a bright clean suit 
of plain cloth. On such days he should always 
change the ordinary articles of his food, and move 
out of his usual sitting-room. 

8. The following are the details which Confucius 
observed in matters of food and eating : — 

In his food, he liked to have the rice finely cleaned 
and the meat, when stewed, cut in small pieces. Rice 
injured by damp and heat, or turned sour, he would 
not take ; nor fish or flesh which was gone. He 
would not take anything that had an unwholesome 
colour or unwholesome flavour; nor any articles of 
food which had been spoilt in cooking ; nor anything 
out of its season. Meat not properly cut he would 
not take ; nor any dish served without its proper 
sauce. 

Although there might be plenty of meat on the 
table, he would never allow the quantity of meat he 
took to exceed a due proportion to the rice he toojr. 
It was only in wine that he did not set himself a limit ; 
but he never took it to excess. 

He would not take wine or meat bought where 
it had been exposed for sale. He would always have 
ginger served on the table* Us i^yer ate much, 




THfc MSCtrtJRSfeS AND SAYWfcS OP C6NF&CHJS. 79 



Aft6ir a public sacrifice, he would never keep the 
portion of meat he received over night. The meat 
he used in sacrifice at home he would never keep over 
three days ; if kept over three days, he would not 
allow it to be eaten. 

At table, while eating, he would not speak. When 
in bed he would not talk. 

Although he might have the plainest fare on the 
table, he would always say grace* 2 before he ate. 

9. In ordinary life, unless the mat used as a cushion 
was properly and squarely laid, he. would not sit on it. 53 

10. When at a public dinner in his native place, he 
would always leave the table as soon as the old people 



In his native place on the occasion of the Purifica- 
tion Festival, when the procession of villagers passed 
his house, he would always appear in full uniform on 
the steps of his house, standing on the left-hand side of 
the house. 54 

"An ancient Custom in China equivalent in meaning but not exactly the 
same as the "saying grace" in Europe. This custom is, I am told, observed in 
some country places in China to this day. The saying grace consists in setting 
aside a very small portion of the rice or meat on the table and offering it to the 
Powers to which the off rant is thankful that he has it to eat. 

M In ancient China, as now in Japan, among the people, there were no chairs ; 
people, even kings and princes, sat on mats on the floor. 

M In old China and in most Eastern countries, sanitation forma a part of 
religionf not enforced by police or gens d'armes. 



left. 




80 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



11. When he had occasion to entrust a message of 
enquiry after the health of a friend in another country 
to any person, he would always, on the person entrusted 
with the message leaving him, make obeisance twice 
and see him to the door. 

On one occasion when a noble, who was the 
minister in power in his native State, sent him a present 
of some medicines, he received it respectfully, but said 
to the messenger : " Tell your Master I do not know 
the nature of the drugs : therefore I shall be afraid 
to use it." 

12. On one occasion when, as he was returning 
from an audience at the palace, he heard that the 
State stable was on fire, his first question was, "Has 
any man been injured?" He did not ask about the 
horses. 

13. When his prince sent him a present of a dish 
of cooked meat, he would always have it properly served 
on the table, and he himself would taste it before 
he allowed others to taste it. When his prince sent 
him uncooked meat as a present, he would have it 
cooked and then offer it first in sacrifice before his 
ancestors. When his prince sent him a live animal, he 
would keep it alive. 




THE DISCOURSES AND SATOtGS OP CONFUCIUS. 8 1 



When he had the honour to sit with his prince at 
table, after the prince had said grace he would first 
taste the dishes. 

When be was sick, on his prince coming to see him, 
he would lie with his head to the east and have his 
court uniform laid over him with the girdle drawn 
across. 

When be received a summons from his prince he 
would immediately go on foot, without waiting for 
his carriage. 

14. When he attended the service at the Great 
Cathedral (ancestral temple of the reigning prince) he 
always enquired what he should do at every stage of the 
service. 

15. When any friend died who bad no one to 
perform the last offices, he would always say : " Leave 
it to me : I will bury him." 

When friends sent him presents, although these 
might consist of carriages and horses, he would not on 
receiving them" make obeisance. The only present 
which he received with an obeisance was meat which 
had been used in sacrifice. 

16. In bed, he was never seen to lie straight on 
his back like a corpse. In ordinary life at home, he 
would never use formality. 



12 




8* THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

When he met anyone dressed in deep mourning, 
although the person might be a familiar acquaintance, 
he would always look grave and serious. When he 
met with an officer in full uniform or a blind person, 
although he himself might be in undress, he would 
always behave with ceremony and punctiliousness. 

When driving in his carriage, on meeting with a 
funeral cortege, he would always bend his head forward 
out of the carriage, to bow. He would behave in the 
same way when he met the procession carrying the 
mortality returns of the population. 

At a dinner, whenever a dish en grand tenue was 
brought to the table, he would look serious and rise up 
to thank the host. 

On a sudden clap of thunder or during a violent 
storm, he would look grave and serious. 

17. When about to mount bis carriage he would 
stand in a proper position, holding the cord in his hand. 
When in the carriage he would look straight before 
him without turning his head. He would not talk fast 
or point with his fingers. 

18. As they turned to look at it, it instantly rose 
and, hovering about, it settled again. Somebody said, 
" Ah ! pheasant on the hill ! Ah ! pheasant on the hill ! 
You know the times ! You know the times!" Confucius' 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 83 



disciple, the intrepid Chung Yu, conned it over three 
times ; then, suddenly understanding the meaning of the 
remark, made an exclamatipn, rose, and went away. w 

** Chinese commentators give up the passage in this section, confessing they 
cannot understand Its meaning. Sir Chalonbr Alabaster, however, has 
discovered a very good explanation of this passage which unfortunately we cannot 
exactly remember. We here make a guess of his explanation from memory. 




84 TUB DISCOURSES AMD SAYINGS OF CONFUCIUS, 



CHAPTER XL 

1. Confucius remarked, " Men of the last generation, 
in matters of the arts and refinement, are considered 
to have been rude ; men of the present generation are, 
in those matters, considered polite. But in my practice 
I prefer men of the last generation." 

2. Confucius in his old age remarked, "Of all those 
who followed me and shared hardships with me in my 
wanderings in former years, I do not now see one at 
my door. 

"Distinguished for godliness and conduct there were 
Yen Hui, Min Tzu Ch'ien, Jen Pih-niu and Chung 
Kung; distinguished as good speakers there were 
Tsai Ngo and Tzu Kung ; for administrative abilities, 
Jen Yu and Chung Yu ; and for literary pursuits, Tzu Yu 
and Tzu Hsia." 

3. Confucius remarked of his disciple, the favourite 
Yen Hui : " There was Hui — (the disciple's familiar 
name), he never gave me any assistance at all. There 
was nothing in what I said to him with which he was 
not satisfied." 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 85 



4. Confucius remarked of another disciple, saying : 
41 He was indeed a good son. People found nothing 
in him different from what his parents said of him." 

5. A disciple of Confucius was fond of repeating 
the verse : — 

" A fleck on the stone may be ground away ; 
A word misspoken will remain alway." 

Confucius married his niece to him, 

6. A noble who was the minister in power in 
Confucius' native State, asked him which one of his 
disciples he considered a man of real culture. 

Confucius answered, 44 There was Yen Hui ; he 
was a man of real culture. But unfortunately he died 
in the prime of his life. Now there is no one like him." 

7. When the favourite Yen Hui died, his father 
begged that Confucius would sell his carriage to buy an 
outer case for the coffin in which to bury him. 

Confucius answered, u Talented or without talents, 
a man's son will always be to him as no other man's 
son. When my own son died, he was buried in a 
simple coffin without the outer case. Now I cannot 
go on foot to buy a coffin case for your son. As I 
have the honour to sit in the State Council of the 
country I am not permitted to go on foot when I go 



Digitized by 



86 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

8. When Confucius first heard the news of the 
death of his disciple, the favourite Yen Hui, he cried 
out in an outburst of grief, " Oh ! Oh ! God has 
forsaken me ! God has forsaken me ! 

9. When his disciple, the favourite Yen Hui, died, 
Confucius burst into a paroxysm of grief. Those 
around him said, "Sir, you are grieving too exceed- 
ingly." 

"Am I?" he replied, "But if I do not grieve 
exceedingly for him, for whom then should I grieve 
exceedingly ? " 

10. When the favourite, Yen Hui, died, Confucius' 
other disciples proposed to give him a great funeral. 
But Confucius said, " Do not do so for my sake." 

The disciples nevertheless gave him a grand 
funeral. 

Confucius then said to bis disciples : " Hui (the 
favourite disciple's familiar name) behaved to me as to a 
father, but I have not been able to treat him as a son. 
It is not my fault. Ah ! gentlemen, it is your fault." 

1.1. A disciple (the intrepid ChungYu) enquired how 
one should behave towards the spirits of dead men. 

Confucius answered, "We cannot as yet do our 
duties to living men ; why should we enquire about 
our duties to dead men?" 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 87 



The disciple went on to enquire about death. 
Confucius answered, " We do not as yet know about 
life ; why should we enquire about death ? 19 

12. On one occasion several of his disciples were 
standing in attendance on Confucius. One was calm 
and self-possessed. The intrepid Chung Yu stood up- 
right and soldier-like. Two others looked frank and 
engaging. Confucius, looking on them, was pleased. 
He remarked, however, "There is Yu (Chung Yu's name) 
there, — I am afraid he will not die a natural death."* 6 

13. A party in Confucius' native State proposed to 
build a new State-house. A disciple of Confucius 
remarked, " Why not keep the old building and modify 
it to suit the present circumstances ? Why construct 
a new building ? " 

" That man/' said Confucius, referring to the 
disciple, 11 seldom speaks ; but when he does speak, 
he always hits the mark." 

14. Confucius on one occasion speaking in rebuke 
of his disciple, the intrepid Chung Yu, said : "That man 
with his trumpet-blowing should not be permitted to 
come to my house. ,, 

"The prophecy eventually came true. The intrepid, chivalrous Chung Yu 
afterwards, in defending a town against the mob in a riot, was killed. Before he, 
expired, when his helmet had been knocked to one side in the fight, he calmly 
straightened it, saying : " A gentleman must die with his personal attire in proper 
order." 



Digitized by 



8S THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

After that the other disciples began to look down 
upon Chung Yu. But Confucius said, "That man, in 
his education, has entered the gate, but not the 
house," 

1 5. A disciple of Confucius, referring to two other 
disciples, enquired which of the two was the better 
man. Confucius answered, "One goes beyond the 
mark: the other does not come up to it." "Then," 
replied the disciple, " the first man is a better than the 
last." 

"No," answered Confucius, "to go beyond the 
mark is just as bad as not to come up to it." 

16. The head of a powerful family of nobles in 
Confucius' native State had amassed immense wealth. 
A disciple of Confucius, who was in that nobleman's 
service, was very exacting in collecting imposts for him 
from the people on his estate, thus increasing his 
master's already great wealth. " He is no disciple of 
mine," exclaimed Confucius, referring to the disciple 
mentioned above, and speaking to his other disciples, 
" Proclaim it aloud, my children, and assail him ! " 

17. Confucius, speaking of his four disciples, 
remarked, " One was simple ; another was dull ; 
another was specious ; and the last was coarse." 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 89 



18. Confucius, speaking of his disciple, the favourite 
Yen Hui, and of another disciple, remarked, " There is 
Hui, — (Yen Hui's name) — he is almost perfect as a 
man ; yet he is often reduced to want. The other 
man does not even believe in religion ; yet his 
possessions go on increasing. Nevertheless, the latter is 
often right in his judgment of things." 

19. A disciple of Confucius enquired what con- 
stituted an honest man. 

" An honest man," answered Confucius, 11 does not 
cant* 7 neither does he profess esoterism," i.e. the secret 
of any -ism. 

20. Confucius then went on to say, " Men now are 
earnest in what they profess. Are they really good 
and wise men ? or are they serious only in appearance ? 
That is what I should like to know." 

21. A disciple, the intrepid Chung Yu, asked if 
he might at once carry out into practice any truth 
which he had learnt. 

"No," answered Confucius, "You have the wishes 
of your parents and of your old people at home to 
consult. How can you take upon yourself to carry 
at once into practice what you have learnt." 

u Literally "does not go upon the beaten tracks" or what Carlyle calls 

formula. 



13 




90 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



Another disciple on another occasion asked the 
same question. 

" Yes," replied Confucius, " carry it out at once." 

Afterwards another disciple ventured to enquire of 
Confucius why he gave two totally different answers to 
the same question. 

" That is because," answered Confucius, " the one 
man is too diffident ; I therefore said that to encourage 
him : the other man, however, is too froward; therefore 
I said that to pull him back." 

22. When on an occasion Confucius and his 
disciples on their travels were threatened with danger 
from the violent men of a certain place, his disciple, the 
favourite Yen Hui, was separated from the party. 
Afterwards, when the disciple rejoined him, Confucius 
said, " I was afraid you had been killed." c< While you 
live," answered the disciple, " how should I dare to 
allow myself to be killed?" 

23. A member of a family of nobles who were in 
power in Confucius 1 native State, referring to two 
disciples of his who were in the service of that powerful* 
family, enquired whether those two disciples could be 
considered statesmen. " Oh ! " replied Confucius, " I 
thought you had something extraordinary to ask my 
opinion about. You wish to have my opinion on these 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 9 1 



men : is that all you want ? Men I call statesmen are 
those who will serve their master according to their 
sense of duty ; who, however, when they find they cannot 
do that, consistently with their sense of duty, will 
resign. As to those two men you refer to, — they may 
be considered as states-functionaries, not statesmen." 

" But," the noble went on to ask, " will these two 
men carry out anything they are called upon to do?" 
" An act of parricide or regicide they will not carry 
out," answered Confucius. 

24. A disciple of Confucius, the intrepid Chung Yu, 
on one occasion got a very young man appointed Chief 
Magistrate of an important town. " You are ruining a 
good man's son," said Confucius to him. 

"Why," answered the disciple, "he has the large 
population to deal with ; he has questions of the 
interests of the country to decide upon. Why must 
one read books in order to educate himself?" 

"That," replied Confucius, "is the reason why I 
hate men who are always ready with an argument." 

25. On one occasion five of his disciples were 
sitting in attendance on Confucius. 

Confucius then said to them, " I am only a little 
older than you, gentlemen. Do not mind that. Now 
living a private life, you all say that you are not known 




92 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



and appreciated by men in authority ; but suppose you 
were known, tell me now, each of you, what would you 
be able to do ? " 

" I could," answered the intrepid Chung Yu at 
once, without hesitation, " if I had the conduct of affairs 
in a State of even the first power which was hemmed 
in between two States of great power and which was 
embroiled in the midst of a war, and hence harassed by 
famine and distress— I could, if I had the conduct of 
affairs in such a State for three years, make the people 
brave and, moreover, know their duty." 

On hearing this, Confucius only smiled ; and, 
turning to another disciple, said : " And you — what do 
you say ? ;% 

" I could," answered the disciple appealed to, " If I 
had the conduct of the government of a State, say, of 
the third or fourth power, I could in such a case, after 
three years, make the people live in plenty. As to 
education in higher things, I would leave that to the 
good and wise men who will come after me." 

Confucius then turned to another disciple and said : 
" Now you— what do you say ?" 

U I do not say," replied the disciple, "that in what 
I am going to suppose I could do what I propose ; 
only, I would try to do it. Suppose then there were 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 93 



functions to be performed in any Court, such as public 
receptions and general assemblies, — dressed in an ap- 
propriate uniform, I think I could be the vice-pre- 
siding officer." 

" And now you," said Confucius to the last of the 
four disciples, "what do you say?" 

The disciple thus last appealed to, then laid aside 
the harpsichord which he was thrumming, stood up 
and answered : " What I have in my mind differs 
entirely from what those three gentlemen have 
proposed." 

" What harm is there in that?" replied Confucius, — 
" we are all only speaking out each his own mind." 
" Then," answered the disciple, 11 we will suppose now 
that we are in the latter days of spring, when we have 
changed all our winter clothing for fresh, new, light gar- 
ments for the warmer weather. I would then propose 
that we take along with us five or six grown-up young 
friends and six or seven still younger men. We will 
then bathe in that romantic river ; after which we will 
go to the top of that ancient terrace to air and cool 
ourselves ; and at last we will return, singing on our 
way as we loiter back to our homes." 

"Ah !" said Confucius then, with a sigh, " I agree 
with him." 




94 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



Afterwards, when three of the above four disciples 
had left, the one who spoke the last word and who 
remained behind, enquired of Confucius, saying: "What 
do you think of what those three gentlemen said?" 

"They, of course," answered Confucius, "only 
spoke out, each his own mind." 

" But," asked the disciple, " why did you smile at 
the first speaker ? " 

" Oh," replied Confucius," To rule a country requires 
judgment and modesty. But what the first speaker said 
was not modest, — therefore I smiled at him." 

" But the second speaker," the disciple went on to 
ask, " Did he not speak of the affairs of a nation ? " 
" Why," answered Confucius, " Did you ever hear of a 
State of even the third or fourth power that is not 
a nation ?" "Well then," the disciple went on further 
to ask, — "the third speaker, — did he not also mean the 
affairs of a great nation in what he said ? " 

" Where there are courts, public receptions, general 
assemblies," answered Confucius, — " Where do you find 
such things except in the Courts of the princes of the 
Empire. The third speaker modestly said he would be 
a vice-presiding officer at such functions. If such a 
man as he is fit only to be a vice-president who would 
be fit to be the president ? " 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 95 



CHAPTER XII. 

I. A disciple of Confucius, the favourite Yen Hui, 
enquired what constituted a moral life. Confucius 
answered, il Renounce yourself and conform to the 
ideal of decency and good sense. 68 

" If one could only," Confucius went on to say, 
" live a moral life, renouncing himself and conforming 
to the ideal of decency and good sense for one single 
day, the world would become moral. To be moral, 
a man depends entirely upon himself and not upon 
others." 

The disciple then asked for practical rules to be 
observed in living a moral life. 

Confucius answered, " Whatsoever things are con- 
trary to the ideal of decency and good sense, do not 
look upon them. Whatsoever things are contrary to 
the ideal of decency and good sense, do not listen to 

58 D'Alembert remarked that the ancient iStoic Diogenes would be the 
greatest man in antiquity in Europe, if he only had "decency." 
The first part is the self-renunciation (Entsagen) of Goethe : 
" Slirb und werde 
Denn so lang du das nicht hast, y 
Bidt du nur ein truber Gnst 
Auf der dunklen Erde." 
The second part is the imperious ideal of Art of the Greeks and 

Italians, which in itself, as Goethe says, U religion. 



Digitized by 



96 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



them. Whatsoever things are contrary to the ideal of 
decency and good sense, do not utter them with your 
mouth. Lastly, let nothing in whatsoever things you 
do, act or move, be contrary to the ideal of decency 
and good sense." 

\ 

2. Another disciple of Confucius on another occasion 
asked what constituted a moral life. 

Confucius answered, "When going out into the 
world, behave always as if you were at an audience 
before the Emperor ; in dealing with the people, act as if 
you were at worship before God. Whatsoever things 
you do not wish that others should do unto you, do not 
do unto them. In your public life in the State as well 
as in your private life in your family, give no one a just 
cause of complaint against you." 

The disciple then said: "Unworthy and remiss 
though I am, I shall try to make what you have just 
said the rule of my. life." 

3. Another disciple asked what constituted a moral 
character. 

Confucius answered, " A man of moral character is 
one who is sparing of his words." 

" To be sparing of words : does that alone," asked 
the disciple, 11 constitute a moral character ? " 




THE DISCOURSES AND SAYINGS OF CONFUCIUS* 97 



"Why,'* replied Confucius, "When a man feels the 
difficulty of living a moral life, would he be otherwise 
than sparing of his words ? " 

4. The same disciple asked what constituted a good 
and wise man. 

Confucius answered, " A good and wise man is 
without anxiety and without fear." "To be without 
anxiety and without fear : does that alone," asked the 
disciple, 44 constitute a good and wise man ? " 

" Why," replied Confucius, " When a man finds 
within himself no cause for self-reproach, what has he 
to be anxious about ; what has he to fear ? " 

5. A disciple of Confucius was unhappy, exclaiming 
often : " All men have their brothers : I alone have 
none." Upon which another disciple said to him, " I 
have heard it said that Life and Death are pre-ordained, 
and riches and honours come from God. A good and 
wise man is serious and without blame. In his conduct 
towards others he behaves with earnestness, and with 
judgment and good sense. In that way he will find all 
men within the corners of the Earth his brothers. 
What reason, then, has a good and wise man to complain 
that he has no brothers in his home ? " 

6. A disciple of Confucius enquired what con- 
stituted perspicuity. 




98 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



Confucius answered, u A man who can resist long- 
continued attempts of others to insinuate prejudice 
into him, or one who cannot be influenced by a sudden 
appeal to his own personal safety : — such a man may be 
considered a man of perspicuity. Indeed, a man who 
can resist such an influence, or such an appeal, must be 
a really superior man," 

7. A disciple on one occasion enquired what was 
essential in the government of a country. 

Confucius answered, "There must be sufficient 
food for the people ; an efficient army ; and confidence 
of the people in their rulers." 

"But," asked the disciple then, "If one were 
compelled to dispense with one of those three things, 
which one of them should go first ? " 

" Dispense with the army," replied Confucius. 

" But still," the disciple went on to ask, " If one 
were compelled to dispense with one of those two things 
remaining, which one of them should go first ?" 

"Dispense with the food," replied Confucius, 
"For from of old men have died, but without the 
confidence of the people in their rulers, there can be no 
government." 

8. An officer of a certain State on one occasion 
remarked to a disciple of Confucius, saying : " A wise 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 99 



and good man wants only the substance ; why should 
he trouble about the style ?" 

4< I am sorry to hear you make such a statement," 
replied Confucius* disciple, " What you would say is 
true ; but, stated in that way, it is impossible for men 
not to misunderstand your meaning. To be sure, the 
style comes out of the substance, but the substance also 
comes out of the style. For the substance in the skin 
of a tiger or a leopard is the same as the substance in 
the skin of a dog or a sheep." 69 

9. The reigning prince of Confucius' native State on 
one occasion asked one of Confucius' disciples, saying : 
"The year now is one of scarcity : we cannot make the re- 
venue meet the public expenditure. What should be done?" 

The disciple answered, " Why not tithe (take one- 
tenth) the people ? " 11 Why," replied the prince, " with 
two-thirds, even, we cannot make ends meet : how 
should we be able to do so with only one-tenth?" 
To which the disciple answered, "When the people 
have plenty, the prince will not want. But if the 
people want, the prince will not have plenty." 

10, A disciple of Confucius enquired how to raise 
the moral sentiment and to dispel delusions in life. 

• Speaking of style in literature, Wordsworth says, " To be sure, it was the 
manner, but then, you know, the matter always comes out of the manner."— 
Emerson's " English Traits." 



Digitized by 



100 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



Confucius answered, " Make conscientiousness and 
sincerity your first principles. Act up to what is right. 
In that way you will raise the moral sentiment in you. 

"You wish to live and hate to die. But while 
clinging to life, you yet hanker after those things which 
can only shorten life : that is a great delusion in life. 



11. The reigning prince of a certain State asked 
Confucius what was essential in the government of 
a country. 

Confucius answered, " Let the prince be a prince, 
and the public servant be a public servant. Let the 
father be a father, and let the son be a son/' 

il It is very true," replied the prince, " Indeed, 
if the prince is not a prince, and the public servant is 
not a public servant, and if the father is not a father 
and the son is not a son, — in such a state of things, 
even though I had my revenue, how should I enjoy it ? 19 

12. Confucius, speaking of his disciple, the intrepid 
Chung Yu, remarked : " One who can settle a dispute 
with half a sentence — that is Yu" (Chung Yu's name). 

It was also remarked of the same disciple that he 
never slept a night over a promise. 

* A Chinese Commentator believes that the verse should be transferred to 
Chapter XVI, Section 12. 



Truly your wealth and pelf avail you nought, 
To have what others want, is all you sought. 68 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 10 1 



13. Confucius on one occasion after he had been 
appointed Chief Justice in his native State, remarked : 
" While sitting in court, in deciding upon the suits 
that come before me, I am no better than other men. 
But what I always try to do is to make even the suits 
unnecessary. ,, 

14. A disciple of Confucius enquired what was the 
essential thing in the conduct of the government of a 
country. 

Confucius answered, " Be patient in maturing your 
plans and then carry them out with conscientiousness." 

15. Confucius remarked, "A man who studies 
extensively the arts and literature, and directs his 
studies with judgment and taste, is not likely to get 
into a wrong track. " 61 

16. Confucius remarked, "A good and wise man 
encourages men to develop the good qualities in their 
nature, and not their bad qualities ; whereas, a bad 
man and a fool does the very opposite." 

17. A noble who was the minister in power in 
Confucius* native State asked him to define government. 

"Government means order," answered Confucius. 
41 If you yourself, sir, are in order, who will dare to be 
disorderly ? " 



• ! Repetition of Chapter VI, Section 5 t 




102 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



1 8. The noble mentioned above was distressed 
; at the frequency of robberies in the country. He asked 
i Confucius what should be done. 

" If you yourself," answered Confucius, " show them 
that you do not wish for wealth, although you should 
reward them for stealing, the people would not steal." 

19. The same noble again asked about government, 
saying, "What do you say to putting to death the 
wicked in the interests of the good ? M 

" In your government," answered Confucius, " why 
should you think it necessary to depend upon capital 
punishments ? Wish for honesty, and the people will 
be honest. The moral power of the rulers is as the 
wind, and that of the people is as the grass. ^Whither- 
soever the wind blows, the grass is sure to bend. ,, 

20. A disciple of Confucius enquired, "What 
must an educated gentleman do in order to be 
distinguished?" 

"What do you mean by being distinguished?" 
asked Confucius. 

" I mean," replied the disciple, " that whether in 
public life or in private life he will be heard of by the 
world." 

"That," answered Confucius, "is to be notorious, 
not distinguished. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. IO3 

u Now a man who is really a man of distinction is 
one who stands upon his own integrity and loves what 
is right : who forms a correct judgment of men by 
observing how they look as well as by regarding what 
they say. Reflection makes him humble in his estimate 
of himself as compared with other men. Such a man, 
whether he be in public life or in private life, will be a 
distinguished man. 

" As to the notorious man : he is one who wants 
to be moral in his look and outward appearance, but 
really is not so in his life. He prides himself on such 
an appearance without misgiving. Such a man in 
public life or in private life, will also certainly be heard 
of and known." 

21. A disciple of Confucius on one occasion was in 
Confucius 1 company when he went out for a walk on 
a terrace built for a religious purpose. The disciple 
then took the occasion to ask him what one should do 
in order to elevate the moral sentiment ; to discover 
the secret vices and failings in one's inmost mind ; and, 
lastly, to dispel the delusions of life." 

" That is a very good question indeed," answered 
Confucius. 

" Make it a rule," he then said, " to work for 
it before you accept anything as your own : that is, 



Digitized by GooQle 



104 THE DISCOURSES AND SAVINGS OF CONFUCIUS. 



perhaps, the best way to elevate the moral senti- 
ment. 

"Make it a habit to assail your own vices and 
failings before you assail the vices and failings of others: 
that is, perhaps, the best way to discover the secret 
vices of your inmost mind. 

" If a man allows himself to lose his temper and 
forget himself of a morning, in such a way as to be- 
come careless for the safety of his own person and for 
the safety of his parents and friends:— is that not a case 
of a great delusion in life ? " 

22. The same disciple mentioned above asked, 
" What does a moral life consist in?" 

" The moral life of a man," answered Confucius, 
11 consists in loving men." 62 

The disciple then asked, "What does understanding 
consist in ?" 

" Understanding/' answered Confucius, " consists 
in understanding men/' 

The disciple, however, did not seem to comprehend 
the meaning of wh^t was said. Thereupon Confucius 

92 The Chinese word C which we have all along translated " moral life 
and moral character " means literally " humanity.*' 

" The aim in education," says Comenius, " is to train generally all who are 
born men to all what is human" 




TIME DISCOURSES AND SAVINGS OF COMFUCIITS. 105 

went on to say, " Uphold the cause of the just, and put 
down every cause that is unjust in such a way that the 
unjust will be made just." 

When the disciple left, he met on the way another 
disciple, and said to him : " Just a little while ago I saw 
the Master, and enquired of him what understanding 
consisted in, and he answered, 1 Uphold the cause of 
the just, and put down every cause that is unjust in such 
a way that the unjust will be made just. What did he 
mean by that ?" 

" It is a saying/' replied the other disciple, " very 
wide indeed in its application. When the ancient 
Emperor Shun came to the government of the Empire 
and, selecting from among the people, advanced Kao 
Yao to be Minister of Justice : from that moment all 
immoral people disappeared. When the ancient Emperor 
the great Tang came to the government of the Empire 
and, choosing from among the people, advanced I-yin 
to be Prime Minister : from that moment, all immoral 
men disappeared." 

23. A disciple of Confucius enquired how one 
should behave to a friend. 

Confucius answered, "Be conscientious in what 
you say to him ! Lead him on gently to what you would 

15 



Digitized by 



106 THE DISCOURSES AND SAYINGS OP CONFUCIUS. 

have him be ; if you find you cannot do that, stop. Do 
not quarrel with him only to get insulted." 

24. A disciple of Confucius remarked, 11 A wise man 
makes friends by his taste for art and literature. He 
uses his friends to help him to live a moral life." 



Digitized by 



Google 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 107 



CHAPTER XIII. 



1. A disciple of Confucius enquired how to conduct 
the government of a country. 

Confucius answered, u Go before the people with 
your example ; show them your exertion." The disciple 
asked for something more. " Be indefatigable in that/ 1 
replied Confucius. 

2. Another disciple, who was in the service of a 
powerful noble in Confucius' native State, enquired how 
to conduct the government of the country. 



Confucius answered, " Leave the initiative in the 
details of government to the responsible heads of the 
departments. Overlook small short - comings ; and 
advance men of ability and worth." 

" But," answered the disciple, " how am I to know 
who are men of ability and worth?" 

"Advance those," replied Confucius, "whom you 
already know : there is then no fear that those whom 
you do not know will be neglected." 

3. A disciple, the intrepid Chung Yu, said to 
Confucius on one occasion when the reigning prince of 
a certain State was negotiating for Confucius to enter 




168 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

his service : "The prince is waiting, sir, to entrust the 
government of the country to you. Now what do you 
consider the first thing to be done ? " 

" If I must begin," answered Confucius, " I would 
begin by defining the names of things." 

" Oh ! really," replied the disciple, — M but you are 
too impractical. What has definition of names to do 
here?" 

"Sir," replied Confucius, "you have really no 
manners. A gentleman, when he hears anything he 
does not understand, will always wait for an ex- 
planation. 

" Now, if names of things are not properly defined, 
words will not correspond to facts. When words do 
not correspond to facts, it is impossible to perfect any- 
thing. Where it is impossible to perfect anything, the 
arts and institutions of civilisation cannot flourish. 
When the arts and institutions of civilisation cannot 
flourish, law and justice cannot attain their ends ; and 
when law and justice do not attain their ends, the 
people will be at a loss to know what to do. 

"Therefore a wise and good man can always 
specify whatever he names ; whatever he can specify, 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. IO9 



he can carry out. A wise and good man makes it a 
point always to be exact 63 in the words he uses." 

4. A disciple of Confucius requested to be taught 
farming. Confucius answered, " For that I am not as 
good as an old farmer." 

The disciple then asked to be taught gardening. 
" For that," replied Confucius, u I am not as good as 
an old gardener." 

After the disciple had left, Confucius remarked, 
" What a petty-minded man he is ! " 

"When the rulers of a country," he then went 
on to say, 11 encourage education and good manners 
the people will never fail in respect ! When the rulers 
encourage the love of justice, the people will never 
fail in obedience ; when the rulers encourage good 
faith, the people will never fail in honesty. In such 
case, people from all quarters will flock to that 
country : — what need then has a ruler to know about 
husbandry ? " 

a Literally " not careless." Confucius here points out, as a characteristic 
of his time, what the Revd. Mr. Smith in his Chinese Characteristics has lately 
very cleverly pointed out as a characteristic of the Chinese of the present day, 
namely "a want of exactness/' which, wherever and whenever it exists makes 
it impossible for the arts of civilisation to flourish. But " the want of exactness" 
in the use of words, we fancy, is not entirely confined to China now. See note 
Chapter VI, Section 28. 



Digitized by 



110 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



5. Confucius remarked, "A man who can recite three 
hundred pieces of poetry by heart, but who, when the 
conduct of the affairs of a nation is entrusted to him, 
can do nothing, and who, when sent on a public mission 
to a foreign country, has nothing to say for himself, — 
although such a man has much learning, of what use 



6. Confucius remarked, il If a man is in order in 
his personal conduct, he will get served even without 
taking the trouble to give orders. But if a man is 
not in order in his personal conduct, he may give 
orders, but his orders will not be obeyed." 

7. Confucius remarked of the state of govern- 
ment of his own State and that of another State 
in his time : " The one is about the same as the 
other." 

8. Confucius remarked of a public character of the 
time that he was admirable in the way in which he 
ordered the economy of his home. Confucius said : 
" When he had saved something from his income, he 
would remark, 1 1 have just made ends meet. 1 Later 
on, when he had increased his saving, he would remark, 
1 1 have just managed to pay for all I require.' Finally, 
when he had saved a large surplus, he would remark, 
1 Now I can just manage to get along pretty well.' " 



is it? 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. Ill 

9. When Confucius on his travels was on one 
occasion entering a certain State in company with a 
disciple who was driving the carriage for him, he 
remarked, " What a large population is here ! " 

" With such a large population," asked the disciple, 
" what should be done ? " " Enrich them," answered 
Confucius. "And after that?" asked the disciple. 
" Educate them," replied Confucius. 

10. Confucius on one occasion remarked, "If I 
were given the conduct of the government of a 
country now, in one year I should have accomplished 
something ; after three years, I should have put 
everything in order." 

1 1. Confucius went on to remark, "It is a common 
saying that if good honest men had the rule of a 
country for a hundred years, they could make deeds of 
violence impossible and could thus dispense with capital 
punishment. It is a very true saying ! " 

12. Confucius finally remarked, " If a really God- 
sent great man were to become Emperor now, it would 
still take a generation before the people could be 
moral." 

13. Confucius remarked, "If a man has really put 
his personal conduct in order, what is there in the 
government of a country that he should find any 




II J THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

difficulty in it ? But if a man has not put his personal 
conduct in order, how can he put in order the people 
of a country ? " 

14. On one occasion when a disciple who was in 
official employment returned from the palace, Confucius 
said to him, "Why are you so late?" 4< Oh !" answered 
the disciple, "We have just had State affairs." "You 
mean 4 business ' ! For if there had been State affairs, 
although I am not now in office, I should still have 
been consulted." 64 

1 5. The reigning prince of Confucius' native State 
enquired if the principle to make a country prosperous 
could be expressed in one single sentence. Confucius 
answered, 14 One cannot expect so much meaning from 
a single sentence. There is, however, a saying which 
the people have, ' To be a ruler of men is difficult and 
to be a public servant is not easy.' Now if one only 
knew that it is difficult to be a ruler of men, would not 
that alone almost make a country prosperous?" 

The prince then asked if the principle to ruin a 
country could be expressed in one single sentence. 

Confucius answered, " So much meaning is not 
to be expected from one single sentence. There is, 
however, a saying among the people : 1 1 find no 

M Confucius wis then a member of the State council. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 113 



pleasure in being a ruler of men, except in that what- 
soever I order no man shall oppose/ Now if what is 
ordered is right, it is well and good that no one oppose 
it ; but if what is ordered is not right and no one 
opposes it, — is not that alone enough to ruin a 
country?" 

1 6. The prince of a small principality asked what 
was essential in the government of a country. 

Confucius answered, "When there is good 
government in a country the people at home are happy, 
and the people in other countries will come." 

17. A disciple of Confucius who was appointed 
chief magistrate of an important town enquired what was 
essential in government, 

Confucius answered, " Do not be in a hurry to get 
things done. Do not consider petty advantages. If you 
are in a hurry to get things done, things will not be 
done thoroughly and well. If you consider petty 
advantages, you will never accomplish great things." 

18. The reigning prince of a small principality said 
to Confucius, u Among my people there are men to be 
found who are so upright that when a father steals a 
sheep the son is ready to bear witness against him." 

11 In our country," replied Confucius, " The upright 
men are different from that. They consider it consistent 




1 14 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

with true uprightness for a father to be silent regarding 
the misdeed of his son and for a son to be silent 
concerning the misdeed of his father." 

19. A disciple of Confucius enquired what was 
essential in a moral life. Confucius answered, "In 
dealing with yourself, be serious ; in business, be 
earnest ; in intercourse with other men, be conscientious. 
Although you may be living among barbarians and 
savages, these principles cannot be neglected." 

20. A disciple of Confucius enquired, "What must 
one be in order to be considered a gentleman?" 
Confucius answered,"He must be a man of strict personal 
honour; when sent on a public mission to any country, 
he will not disgrace his mission. Such a man may be 
considered a gentleman." 

The disciple then asked for a type of gentleman 
next in degree to the one mentioned above. Confucius 
answered, " One whom the members of his family hold 
up as a good son and his fellow citizens hold up as a 
good citizen." 

The disciple went on to ask for a type of gentle- 
man still next in degree. 

Confucius answered, " One who makes it a point to 
carry out what he says and to persist in what he 
undertakes, a dogged, stubborn little gentleman though 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 1 5 



he is ; such a man may also be considered a type of 
gentleman next in degree." 

The disciple finally asked, saying, " But now what 
is your opinion of the gentlemen now in the public 
service ?" "They are," replied Confucius, "only red- 
taped 85 bureaucrats not worth taking into account." 

21. Confucius remarked, "If I cannot find equitable 
and reasonable men to have to do with, upon necessity 
I would choose men of enthusiastic or even fanatical 68 
character. Enthusiastic men are zealous and there 
are always limits which fanatical men would not pass." 

22. Confucius remarked, "The southern people 
have a saying, 4 A man without perseverance cannot be 
a doctor or a magician.' How true ! 

" Again, it is said in the Lking } 4 The reputation for 
a virtue once acquired unless persevered in will lead to 
disgrace.' " 

Commenting on this, Confucius remarked, "It is 
much better not to assume the reputation for the virtue 



* The Chinese expression for " red tape " is " pecks and hampers," from the 
fact that the duty of mere routine officers in ancient times was to weigh and 
measure the grain and other produce collected from the people." 

m Literally dog-ged— the Chinese character meaning a fierce, tenacious animal 
like the bull-dog. In fact, man with a fixed idea. 

"The great Chinese commentator, Chu Fu-tzu gives up this last passage, saying 
that he does not understand it. We venture here to submit the above explanation 
of the passage as given in the translation. 



at all." 47 




Il6 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

23. Confucius remarked, " A wise man is sociable, 
but not familiar. A fool is familiar but not 
sociable." 

24. A disciple of Confucius enquired of him, saying, 
" What do you say of a man who is popular with all his 
fellow townsmen in a place?" 

"He is not necessarily a good man," answered 
Confucius. 

"What do you say then," asked the disciple, 
"of a man who is unpopular with all his fellow 
townsmen ?" 

" He is neither," replied Confucius, " necessarily a 
good nor a bad man. A really good man is he who is 
popular with the good men of a place and unpopular 
with the bad men." 

25. Confucius remarked, "A wise and good man 
is easy to serve, but difficult to please. If you go 
beyond your duty to please him, he will not be pleased. 
But in his employment of men, he always takes into 
consideration their capacity. A fool, on the other 
hand, is easy to please, but difficult to serve. If you 
go beyond your duty to please him, he will be pleased. 
But in his employment of men, he expects them to be 
able to do everything." 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 117 

26. Confucius remarked, " A wise man is dignified, 
but not proud. A fool is proud, but not dignified." 

27. Confucius remarked, " A man of strong, 
resolute, simple character approaches nearly to the true 
moral character.' 1 

28. A disciple of Confucius enquired, " What must 
a man be in order to be considered a gentleman ? " 
Confucius answered, " He must be sympathetic, 
obliging and affectionate : sympathetic and obliging 
to his friends and affectionate to the members of his 
family/ 1 

29. Confucius remarked, " A good honest man, 
after educating the people for seven years, will be able 
to lead them to war." 

30. Confucius remarked, "To allow a people to 
go to battle without first instructing them, is to betray 
them." 



Digitized by 



I I 8 THE DISCOURSES AND SAVINGS OF CONFUCIUS, 



CHAPTER XIV. 



1. A disciple of Confucius enquired what con- 
stituted dishonour. Confucius answered, " When there 
is justice and order in the government of the country, to 
think only of pay is dishonourable. When there is no 
justice and order in the government of the country, to 
think only of pay is also dishonourable." 

2. The same disciple went on to ask, saying.: " A 
man with whom ambition, vanity, ^nvy and selfishness 
have ceased to act as motives, — may he be considered 
a moral character?" "What you suggest," answered 
Confucius, " may be considered as something difficult 
to achieve ; but I cannot say that it constitutes a moral 
character." 

3. Confucius remarked, 44 A gentleman who only 
thinks of the comforts of life, cannot be a true 
gentleman." 

4. Confucius remarked, " When there is justice 
and order in the government of the country a man may 
be bold and lofty in the expression of his opinions as 
well as in his actions. When, however, there is no 
justice and order in the government of the country, a 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 119 



man may be bold and lofty in his action, but he should 
be reserved in the expression of his opinions." 

5. Confucius remarked, 44 A man who possesses 
moral worth will always have something to say worth 
listening to ; but a man who has something to say is not 
necessarily a man of moral worth. A moral character 
always has courage ; but a man of courage is not 
necessarily a moral character. 

6. A disciple of Confucius on one occasion 
remarked in his presence : " There was a famous 
man in ancient time who was an excellent marksman 
in archerv, and there was another man famous for his 
feats of strength : both of these men eventually came 
to an unnatural end. On the other hand, there were 
also in ancient time two men who worked in the fields 
and toiled as husbandmen : both these latter finally 
came to the government of the Empire." 

Confucius at the time did not say anything in 
reply. But when the disciple had left, Confucius 
said : " What a really wise and good man he is ! 
How much he honours moral worth in what he has 



7. Confucius remarked, " There are wise men who 
are not moral characters ; but a fool is never a moral 
character." 



said!" 




120 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

8. Confucius remarked, " Where there is affection, 
exertion is made easy ; where there is disinterestedness, 
instruction will not be neglected." 

9. Confucius, speaking of the great merits of the 
State documents of a certain State of the time, remarked : 
"In the preparation of these State documents, one 
minister would first sketch out the draft ; another would 
then discuss the several points ; another minister after 
that would make the necessary corrections ; and finally, 
another minister would polish the style and give it a 
last finishing touch." 

10. Someone on one occasion asked Confucius' 
opinion of the character of a famous statesman (the 
Colbert of the time). Confucius answered, " He was a 
generous man." 

The enquirer asked of the character of another 
notorious statesman. "Why, that man! That man! 
Why speak of him at all ? M 

The enquirer finally asked of the character of Kuan 
* Chung (the Bismarck of the time). Confucius answered, 
" As a man he was able to take possession of an estate, 
confiscated from the head of an old noble family in the 
country, in such a way that the former owner, although 
he was thus obliged to live in great poverty to the 




TBfi IttSqQUR^ES AW SAYINGS OF CQ^CW$U 121 



end of his days, yet had nothing to say in compiaipt 
against Kuan Chung." 

11. Confucius remarked, "To be poor without 
complaining is not easy ; but it is easy to be rich \vitbopt 
being proud." 

12. Confucius remarked of a public character of 
the tifpe : "As an officer in $e retinue of a great 
poble, he would be excellent, but he is not fit to be 
councillor of State even in a small principality." 

13. A disciple of Confucius enquired wh^t cop- 
stitutefl a perfect character. Confucius, referring fo 
the different famous known men of the time, s^id : 
" A perfect character should have the intellect of such a 
man;* the disinterestedness of such another man; the 
gallantry of such another ; the accomplishments of sijch 
another man. In addition to those qualities, if he would 
culture biinself by the study of the arts and institutions 
of the civilised world, he would then be considered a 
perfect character." 

tl But," Confucius went on to say, " nowra-day^ }t is 
not even necessary to be all that in order to be a perfect 0 
character. One who, when he sees a perspn^l a(Jvant,age, 
can think of what is right and, in presence of personal 
danger, is ready to give up his life; and who, nn^er 
long-continued trying circumstances, does not belie 
1? 



Digitized by 



122 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

the professions of his life : — such a man may also be 
considered a perfect character." 

14. Confucius on one occasion enquired about a 
teacher from one of his disciples, saying : " Is it true v 
that your teacher seldom speaks and seldom laughs ; 
and that he never accepts anything from anybody ? " 
"They are mistaken who say that," replied the 
teacher's disciple, "My teacher speaks when it is time to 
speak : therefore people never lose patience when he 
does speak. He laughs when he is really delighted ; 
therefore people never lose patience when he does 
laugh. He accepts when it is consistent with right to 
accept : therefore people never lose patience when he 
accepts anything." Confucius then said, " So ! is it 
really so with him." 

15. Confucius, speaking of a powerful noble of his 
native State, remarked, " He took possession of an 
important military town when sending a message to 
the prince to beg him to appoint a successor to his own 
family estate. Although it is said that on that occasion 
he did not use intimidation with the prince, his master, 
I do not believe it." 

16. Confucius, speaking of the characters of the two 
most famous princes of his time, remarked : " One (the 
Frederic the Great of the time) was crafty and without 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 23 

honour. The other (Wilhelm I of Germany) was a 
man of honour and without any craftiness in his 
character." 

17. A disciple, speaking of the famous statesman 
Kuan Chung (the Bismarck of the time), remarked, 
" Kuan Chung and another officer were given charge, as 
tutors, of the elder of two princes. When the younger 
of the two princes, in order to succeed to the throne, 
slew his elder brother, the other officer preferred to die 
with his pupil and charge, hut Kuan Chung did not die. 
Did not Kuan Chung in this show that he was not a 
moral character ?" 

Confucius answered, "It was due to the great 
services of Kuan Chung that the prince, his master, was 
able to call together the princes of the Empire to a 
Congress which prevented a general war during the 
time. What has one to say against the moral character — 
what has one to say against the moral character of a 
man like that?" 68 

18. Another disciple then remarked, "But Kuan 
Chung not only did not die with the elder prince, his 
pupil and charge ; he even served the younger prince, 

the very man who murdered his pupil and charge. 

. t . \ ■ 

« The Berlin Congress of the time. See note, Chapter III, Section 22. 



Digitized by 



124 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

Bid he ribt in this shoto that he was not a moral 
character ? ,J 

Confucius answered, 11 Kuan Chung as Prime 
Minister enabled the prince, his master, to exercise 
Imperialism 6Ver the printers of the time, to uiiite the 
fimpire and give it peace. Down to the £tesent day 
the p6bpfe are enjoying the benefits due to Ms gre&t 
serviced. But for Kuan Chung we should now be 
living like savages. He was certainly not like your 
faithful lover atid his sweetheart among the common 
people, who, in order to pfove their constancy, go and 
drown themselves in a ditch, nobody taking any notice 
df then*.* 

rg, A noble of a certain State (who after his death 
Was given the title of Beauclerc), when he was called 
to office in the government, chose for his colleague an 
officer who had been Serving in his retinue. Confucius, 
fiemarkirig on this, said : " Such a man certainly 
deserves the title of 1 Beauclerc/ " 

20. Confucius on one occasion was commenting 
on the scandalous life of the prince w of a certain State, 
Wheri somebody remarked, "If he was such a man— 

* The Charles II of the time : 

" A merry monarch, scandalous and poor." 
His wife Is the notorious prmcew mentioned In Chapter VI, ttecttoh 4& 



Digitized by 



TfcE DISCOURSES AND SAVINS OF GOttftncrtTS. t2$ 

hoW drtf he not lose his tfRrbttte ? * tt that wds because* 
replied Confucius, " he had great atld able men to cdflry 
oti the different departments of his administration." 

i\. Confucius remarked, n From a man Who is not 
bashful in hi* talk, it is difficult to expect muclr in 
the way of action." 

22. On one occasion, having heard that the Prime 
Minister of a neighbouring State had murdered the 
prince, his master, Confucius, after purifying himself 
as when gtiing to Worship, presented hfrnseff before the 
prince of his* own State, and said : "The miAtete* of 
the neighbouring State has murdtered the PMnce, hi* 
master; I beg that steps to bring him to a summary 
pttriii&ment may be at once undertaken." ifcrt tht 
prince oirfy answered: "Go* and tell outf minsters in 
the government." 

Confucius then went dtrt, saying as he went \ ** As 
I have the honour to sit in the State council of the 
country, I have thought ft my duty to bring this to the 
notice of my prince ; but he, my prince, now tetts me 
to go and inform the ministers/' Confutius accordingly 
went to see the ministers then in power, and told 
them what he had Said to the prince ; but the ministers 
also would not do anything in th$ matter. C&tofcrtfto 
then said : " As* I tette the Iwawr twbe a member of 



Digitized by 



126 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

the State council of the country, I have done my duty 
in bringing this to your notice." 

23. A disciple of Confucius enquired how one 
should behave towards the prince, his master. Con- 
fucius answered, "Do not impose upon him and, if 
necessary, withstand him to his face." 

24. Confucius remarked, "A wise and good man 
looks upwards in his aspirations ; a fool looks down- 
wards." 

25. Confucius remarked, " Men in old times 
educated themselves for their own sakes. Men now 
educate themselves to impress others." 

26. An officer of a certain State, who was an old 
friend of Confucius, sent a messenger with a message of 
enquiry to him. Confucius, after making the messenger 
sit down with him, said to him ; "What has your master 
been doing?" "My master," replied the messenger, 
"has been trying to reduce the number of his short- 
comings without, however, being able to do so." 

When the messenger had left, Confucius exclaimed 
" What a messenger ! What a messenger ! " 

27. Confucius remarked, "A man who is not in 
office in the government of a country should not give 
advice as to its policy." 70 

» Bepetition of Chapter VII, Seotion 14. 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 127 

28. A disciple of Confucius remarked, " A wise 
man should never occupy his thoughts with anything 
outside of his position." 

29. Confucius remarked, " A wise man is ashamed 
to say much ; he prefers to do more." 

30. Confucius once remarked, lt A wise and good 
man may be known in three ways which I am not able 
to show in my own person. As a moral man he is 
free from anxiety ; as a man of understanding he is free 
from doubt ; and as a man of courage he is free from 
fear." 

A disciple, who heard what Confucius said, then 
remarked, 14 That is only what you say of yourself, sir." 

31. A disciple of Confucius was fond of criticising 
men and making comparisons. Confucius said to him, 
"You must be a very superior man to be able to 
do that. For myself, I have no time for it." 

32. Confucius remarked, " Be not concerned that 
men do not know you ; be concerned that you have no 
ability." 

33. Confucius remarked, " A man who does not 
anticipate deceit nor imagine untrustworthiness, but 
who can readily detect their presence, must be a very 
superior man." 



Digitized by 



34. A practical character of the time said once to 
Confucius, "What do you mean by ramhUng abopt 
with your talk? I am afraid you are also but as$lf- 
seeking good talker." "I do not wish," replied 
Confucius, " to be a good talker ; but I bate narrow- 
minded bigotry in men." 

35. Confucius remarked, "A good horse is con- 
sidered so, not because of its mere brute strength, but 
because of its moral qualities." 

36. Someone on one occasion enquired of 
Confucius, saying : " What do you say of requiting 
injury with kindness ? " Confucius replied, " How will 
you then requite kindness ? Requite injury with justice 
and kindness with kindness." 

37. Confucius on one occasion remarked, " Ah! 
there is no one who understands me." Thereupon a 
disciple asked, "What do you mean, sir, in saying that 
no one understands you?" Confucius then answered, 
"I do not repine against God, nor do I complain of men. 
My studies are among lowly things, but my thoughts 
penetrate the sublime. Ah ! There is perhaps only 
God who understands me." 

38. A man having on one occasion slandered 
Confucius and his disciple, the intrepid Chung Yp, to a 
noble of the Court, somebody informed Chung Yu of it. 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONPOCIOS; 1 2*£ 



Chung Yu afterwards, in speaking of it to Confucius, said, 

" My Lord is being led astray by that man ; but I 

am strong enough to exterminate that man and expose 
his carcase on the market-place," Upon which Confucius 
said, "Whether or not I shall succeed in carrying 
out my teaching among men, depends upon the will 
of God. What can that man do against the will of 
God." 

39. Confucius remarked on one occasion: "Med 
of real moral worth now retire from the world alto- 
gether. Some of less degree of worth avoid or retire 
from certain countries. Some of still less degree of 
worth retire as soon as they are looked upon with 
disfavour. Some of the least degree of worth retire 
when they are told to do so." 

40. Confucius went on to say, u I know of seven 
men who have written books." 71 

41. A disciple of Confucius, the intrepid Chung Yu, 
had on one occasion to pass a night before the gate of a 
city. The keeper of the gate, on seeing him, asked, 
" Where are you from, sir ? " "I am from Confucius," 
replied Chung Yu. "Oh," said the other, "isn't it he 

71 We here venture to translate the word f£ as " to write hooks and propound 
theories." The great Chinese Commentator gives up this passage, saying that he 
does not understand the reference. 
18 



Digitized by 



I30 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

who knows the impracticalness of the times, and is yet 
trying to do something ? " 71 

42. Confucius was on one occasion playing upon a 
musical instrument when a man carrying a basket passed 
the door of the house. " Ah ! " said the man on hearing 
the sound of the music, M He has his heart full, the 
musician who is playing there ! " After a while, he said, 
" How contemptible to go on thrumming like that when 
nobody takes any notice of you : you should stop I 

" You must swim over when the water is high, 
But in low water you may ' paidle ' 7 * and keep dry." 

On hearing what the man said, Confucius remarked : 
" That certainly shows determination ; but it is not 
difficult." 74 

43. A disciple of Confucius enquired of him, saying, 
"What is meant when the Book of Records says that an 
ancient Emperor while observing the period of Im- 
perial mourning, kept silence for three years ? " 

Confucius answered, 44 That was the rule not only 
in the case of that particular Emperor : it was a general 

n Men of real worth in Confucius* time all retired from the world : and in 
order to earn an honest livelihood took to mean employments, such as here that 
of a gate-keeper. In Europe, the world-famous philosopher Spinoza took to glass- 
grinding 1 

79 " Paidle "—Scotch for " wade," 

11 We twa hae paidl't in the burn." 

74 i.e. To leave the world in contempt and disgust* 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. I3I 



rule with all princes of antiquity. When the sovereign 
died, for three years all public functionaries received 
their orders from the Chief Minister." 

44. Confucius remarked, "When the rulers 
encourage education and good manners, the people 
are easily amenable to government." 

45. A disciple of Confucius enquired what con- 
stituted a wise and good man. 

Confucius answered, " A wise and good man is one 
who sets himself seriously to order his conversation 
aright ? " " Is that all ? " asked the disciple. " Yes," 
replied Confucius, 44 He wants to order his conversation 
aright for the happiness of others." u Is that all ? " 
asked the disciple again. "Yes," replied Confucius, 
44 He wants to order his conversation aright for the 
happiness of the world ; and, judged by that, even the 
great ancient Emperors felt their shortcomings." 

46. A worthless man, well known to Confucius, 
was on one occasion squatting on his heels, and did not 
rise up when Confucius passed by him. Confucius then 
said to him : 41 A wilful man and a bad citizen in your 
youth, in manhood you have done nothing to distinguish 
yourself, and now you are dishonouring your old age : 
such a man is called a rascal ! " With that, Confucius 
lifted his staff and hit him on the shanks* 




I $2 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

47. A youth of a certain place was employed by 
Confucius in his house to answer the door and introduce 
visitors. Someone remarked to Confucius, " I suppose 
he has improved in his education." " No," replied 
Confucius, " I have observed him sitting where a youth 
of his age should not sit, and walking side by side with 
people who are his seniors. He is not one who seeks 
to improve his education; he is only one who is in 
a great hurry to become a grown-up man." 



Digitized by 



THE DISCOURSES .AND SAYINGS OF CONFUCIUS. I33 



CHAPTER XV. 

1. The reigning prince of a certain State where 
Confucius was on a visit on his travels, asked about 
military tactics. "I know a little about the arts of 
peace," replied Confucius, " but I have never studied 
the art of war." The next day he teft the country. 

Then, going on in his travels, he arrived at 
another State. Their provisions having failed them, 
bis party had to go without food, and were so reduced 
that they could not proceed. A disciple, the intrepid 
Chung Yu, with discontent in his look, then said 
to Confucius, " A wise man and good man — can he, 
too, be reduced to such distress?" "Yes," replied 
Confucius, " a wise and good man sometimes also meets 
with distress ; but a fool, when in distress, becomes 
reckless." 

2. Confucius once remarked to a disciple, "You 
think, I suppose, that I am one who has learned many 
things and remembers them all ? " " Yes," replied the 
disciple, " but is it not so ? " 

"No," answered Confucius, "I unite ail my know- 
ledge by one connecting principle." 



Digitized by 



134 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



3. Confucius on one occasion remarked to a 
disciple, " It is seldom that men understand real moral 
worth." 

4. Confucius remarked, "The ancient Emperor 
Shun was perhaps the one man who successfully carried 
out the principle of no-government. For what need 
is there really for what is called government ? A ruler 
needs only to be earnest in his personal conduct, and to 
behave in a manner worthy of his position." 75 

5. A disciple of Confucius enquired what one 
should do in order to get along well with men. Confucius 
answered, 4< Be conscientious and sincere in what you 
say ; be earnest and serious in what you do : in that 
way, although you might be in barbarous countries, you 
will get along well with men. But if, in what you say, 
you are not conscientious and sincere, and, in what you 
do, you are not earnest and serious, even in your own 
country and in your home, how can you get along well 

75 The American Emsbson, on a visit to Stonehenge in England in company 
with Caelylb, writes : " On Sunday my friends asked whether there were any 
Americans with an American idea? Thus challenged, * • * I opened the 
dogma of no-government and non-resistance. * * I said : * It is true that I have 
' never seen in any country a man of sufficient valour to stand up for this truth, and 
1 yet it is plain to me that no less valour than this can command my respect. 
4 1 can see the bankruptcy of the vulgar musket-worship, — though great men are 
* musket worshippers ; and 't is certain, as God liveth, the gun that does not need 
1 another gun, the law of love and justice alone, can effect a clean revolution.' 
English TraiU, 



Digitized by 



THE DISCOURSES AND SAYINGS OP CONFUCIUS. 1 35 



with men? Keep these principles constantly before 
you, as when, driving a carriage, you keep your eyes on 
the head of your horse. In that way you will always 
get along well with men." 

The disciple had these words engraved on his belt. 

6. Confucius, speaking of a famous historiographer 
of the time, remarked, "What a straightforward man 
he was! When there were justice and order in the 
government of his country, he was straight as an 
arrow ; when there were no justice and order, he was 
still straight as an arrow." 

Speaking of another public character of the time, 
Confucius remarked, "What a really wise and good man 
he was ! When there were justice and order in the 
government of his country, he entered the public 
service ; but when there were no justice and order, he 
rolled himself up and led a strictly private life." 

7. Confucius remarked, "When you meet the 
proper person to speak to and do not speak out, you 
lose your opportunity ; but when you meet one who is 
not a proper person to speak to and you speak to him, 
you waste your words. A man of intelligence never 
loses his opportunity, neither does he waste his words." 

8. Confucius remarked, "A gentleman of spirit or 
a man of moral character will never try to save his life 



Digitized by 



rj$ THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

at the- expense of his moral character: he prefers to 
sacrifice his life in order to save his moral character. 1 ' 

9. A disciple of Confucius enquired how to live a 
moral life. Confucius answered, "A workman who 
wants to perfect his work first sharpens his tools. When 
you are living in a country, you should serve those nobles 
and ministers in that country who are men of moral 
worth, and you should cultivate the friendship of the 
gentlemen of that country who are men of moral 
worth" 

10. A disciple of Confucius enquired what institu- 
tions he would adopt for the government of an Empire. 
Confucius answered, " I would use the calendar of the 
Hsia dynasty ; introduce the form of carriage used 
in the Yin dynasty ; and adopt the uniform of the 
present dynasty. For State music I would use the 
most ancient music. I would prohibit all the popular 
airs in the music of the present day, and I would 
banish all popular orators. The modern popular music 
provokes sensuality in the people, and popular orators 
are dangerous to the State." 

11. Confucius remarked, "If a man takes no 
thought for the morrow, he will be sorry before to-day 
is out." 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 37 

12. Confucius on one occasion was heard to say, 
" Alas ! I do not now see a man who loves moral worth 
as he loves beauty in women." 

13. Confucius, speaking of a public character of 
the time, remarked, " He was like one who had stolen 
his position. Although he knew the talents and virtues 
of a friend he had, yet when he came to office in the 
government he did nothing to bring his friend forward, 
and was afraid lest his friend should become his 
colleague. ,, 

14. Confucius remarked, " A man who expects much 
from himself and demands little from others will never 
have any enemies." 

15. Confucius remarked, "A man who does not 
constantly say to himself 1 What is the right thing to 
do ? ' I can do nothing for such a man." 

1 6. Confucius remarked, "When a body of men 
sit together for a whole day without turning their 
conversation to some principle or truth, but only amuse 
themselves with small wit and smart sayings, it is a 
bad case." 

17. Confucius remarked, " A wise and good man 
makes Right the substance of his being ; he carries it 
out with judgment and good sense ; he speaks it with 



19 




I38 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



modesty ; and he attains it with sincerity : — such a man 
is a really good and wise man ! " 

18. Confucius remarked, " A wise and good man 
should be distressed that he has no ability ; he should 
never be distressed that men do not take notice of him." 

19. Confucius remarked, "A wise and good man 
hates to die without having done anything to distinguish 
himself." 76 

20. Confucius remarked, "A wise man seeks for 
what he wants in himself ; a fool seeks for it from 
others." 

21. Confucius remarked, " A wise man is proud but 
not vain ; 77 he is sociable, but belongs to no party." 

22. Confucius remarked, "A wise man never up- 
holds a man because of what he says, nor does he 
discard what a man says because of the speaker's 
character," 

23. A disciple of Confucius enquired : " Is there 
one word which may guide one in practice throughout 
the whole life?" Confucius answered, "The word 
'charity' 78 is perhaps the word. What you do not wish 
others to do unto you, do not do unto them." 

78 ie. Of having lived in vain. 

" Dean Swift says, " A really proud man is too proud to be vain." 
n The modern fashionable word 14 altruism." 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 39 



24. Confucius on one occasion remarked, " In my 
judgment of men, I do not easily award blame nor 
easily award praise. When I have happened to praise 
a man in a way which might appear beyond his 
deserts, you may yet be sure that I have carefully 
weighed my judgment. The people of to-day — there 
is really nothing in them to prevent one from dealing 
honestly with them as the men of the good old times 
dealt with the people of their day." 

25. Confucius in his old age remarked, " In my 
young days, I could still obtain books which supplied 
information on points which the standard historical 
books omitted ; and a man who had a horse would 
willingly lend it to a friend to ride. But now such 
times and such manners have all disappeared/' 

Confucius remarked, "'It is plausible speech which 
confuses men's ideas of what is moral worth. It is petty 
impatience which ruins great undertakings." 

27. Confucius remarked, "When a man is un- 
popular, it is necessary to find out why people hate 
him. When a man is popular, it is still necessary to 
find out why people like him." 

28. Confucius remarked, " It is the man that can 
make his religion or the principles he professes great ; 




140 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

and not his religion or the principles which he professes, 
which can make the man great." 

29. Confucius remarked, " To be wrong and not 
to reform is indeed to be wrong." 

30. Confucius on one occasion remarked, " 1 have 
spent a whole day without taking food and a whole 
night without sleep, occupied with thinking. It was of 
no use. I have found it better to acquire knowledge 
from books." 

31. Confucius remarked, " A wise and good man is 
occupied in the search for truth ; not in seeking for a 
mere living. Farming sometimes leads to starvation, 
and education sometimes leads to the rewards of official 
life. A wise man should be solicitous about truth, not 
anxious about poverty," 

32. Confucius remarked, " There are men who 
attain knowledge by their understanding ; but, if they 
have not moral character sufficient to hold fast to it, 
such men will lose it again. There are men again 
who have attained it with their understanding and 
have moral character sufficient to hold fast to it ; but 
if they do not set themselves seriously to order their 
knowledge aright they will not inspire respect in the 
people. There are lastly men who have attained it 
with their understanding; who have moral character 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. I4I 



sufficient to hold fast to it ; and who can set themselves 
seriously to put it in order ; but if they do not exercise 
and make use of it in accordance with the ideals of 
decency and good sense, they are not yet perfect." 

33. Confucius remarked, u A wise and good man 
may not show his quality in small affairs, but he can 
be entrusted with great concerns. A fool may gain 
distinction in small things, but he cannot be entrusted 
with great concerns. ,, 

34. Confucius remarked, " Men need morality more 
than the necessaries of life, such as fire and water. 
I have seen men die by falling into fire or water ; 
but I have never seen men die from falling into 
morality.' 1 

35. Confucius remarked, "When the question is 
one of morality, a man need not defer to his teacher." 

36. Confucius remarked, " A good, wise man is 
faithful, — not merely constant." 

37. Confucius remarked, " In the service of his 
prince, a man should place his duty first ; the matter 
of pay should be with him a secondary consideration." 

38. Confucius remarked, " Among really educated 
men, there is no caste or race-distinction." 

39. Confucius remarked, " Men of totally different 
principles can never act together." 




142 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

40. Confucius remarked, "Language should be 
intelligible and nothing more." 

41. A blind music-teacher having called on Con- 
fucius, when they came to the steps of the house 
Confucius said to him, " Here are the steps." When 
they came to the mat where they were to sit, Confucius 
again said to him, " Here is the mat." Finally, when 
they had sat down, Confucius said to him, " So-and-so 
is here, and So-and-so is here." 

Afterwards, when the blind music-teacher had left, 
a disciple said to Confucius, "Is that the way to 
behave to a music-teacher?" "Yes," replied Confucius, 
" that is certainly the way to behave to blind people." 79 

79 All great musicians in ancient China were blind men. 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 43 



CHAPTER XVI. 

1. The head of a powerful family of nobles in 
Confucius' native State was preparing to commence 
hostilities against a small principality within that State. 
Two of Confucius 5 disciples, who were in the noble's 
service, came to see Confucius and informed him of 
it. Confucius, turning to one of these disciples, said, 
" Sir, is not this due to your fault ? The reigning family 
of this principality derived its titles from ancient 
Emperors : besides, its land is situate within our own 
territory : the ruler, therefore, is a prince of the Empire. 
What right, then, have you to declare war against a 
vassal of the Emperor ? " 

The disciple to whom the above was addressed, 
replied, "It is my lord, our Master, who wishes for 
this war ; it is not we two, who are only his servants, 
that desire it." 

Confucius then answered, "An ancient historian 
says : * Let those who can stand the fight fall into the 
ranks, and let those who cannot, retire/ What is the 
use of a guide to a blind man if, when he is in danger, 
the guide does not help him and, when he falls, the guide 



Digitized by 



144 raE DISCOURSES AND SAYINGS OF CONFUCIUS. 



does not lift him up ? Besides, you are wrong in what 
you have said to excuse yourself. When a tiger or a 
wild animal escapes from its cage, or when a tortoise- 
shell or a valuable gem gets broken in its casket : — who 
is responsible and to blame in such a case ? " 

" But now," argued one of the disciples, " this 
principality is very strongly fortified and is within easy 
reach of our most important town. If we do not reduce 
and take it now, it will in future be a source of anxiety 
and danger to the descendants of the family." 

" Sir," answered Confucius, " A good man hates to 
make excuses when he ought to say simply 4 1 want it' 

14 But for my part, I have been taught to believe 
that those who have kingdoms, and possessions should 
not be concerned that they have not enough possessions, 
but should be concerned that possessions are not equally 
distributed ; they should not be concerned that they are 
poor, but should be concerned that the people are not 
contented. For with equal distribution there will be no 
poverty ; with mutual good will, there will be no want ; 
and with contentment among the people, there can be 
no downfall and dissolution. 

"This being so, when the people outside the 
country do not submit, a ruler should improve the moral 
education at home in order to attract them ; when 




TH£ DISCOURSES AND SAYINGS OF CONFUCIUS. 145 



people from outside are attracted and come to his 
country, the ruler should make them happy and 
contented. 

" Now you two gentlemen," continued Confucius, 
" while assisting your master in his government, have 
done nothing to attract people from outside when they 
have shown signs of insubmission. At present, when 
the country is actually internally torn by factions, 
dissensions, outbreaks and dissolutions, you are doing 
nothing to prevent them. Instead of this, you are now 
going to bring on the ravages and horrors of war within 
our own State. I am afraid the danger in future to the 
stability of the house of your noble lord will not come 
from that small principality against which you are now 
going to declare war, but will arise from within the 
walls of your master's own palace." 

2. Confucius remarked, " In the normal state of 
the government of an empire, the initiative and 
final decision in matters of religion, education, and 
declaration of war form the supreme prerogative of the 
emperor. During abnormal conditions in the govern- 
ment of the empire, that prerogative passes into the 
hands of the princes of the empire : in which case it is 
seldom that ten generations pass before they lose it. 
Should that prerogative pass into the hands of the 



20 




I46 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

nobility of the empire, it has rarely happened that 
they have retained it for five generations. When 
subordinate officers have the power of government in 
their hands they generally lose their authority in the 
course of three generations. 

" When there are order and justice in the govern- 
ment of a country, the supreme power of government 
will not be in the hands of the nobility or of a 
ruling class. When there are justice and order in the 
government of a country, the common people will not 
meddle with the government." 80 

3. Confucius, speaking of the state of government 
in his native State, remarked, "It is now five generations 
since the appointments to offices in the State have been 
taken away from the scions of the reigning houses. It 
is now four generations since the powers of government 
have passed into the hands of the ruling class of nobility. 
Therefore the descendants of the most ancient houses 
have lost all power and are now living in obscurity 

4. Confucius remarked, "There are three kinds 
of friendship which are beneficial and three kinds 

80 Confucius meant by the first what is called in Europe " an oligarchy/* and 
by the second " democracy " : both of which, according to the passage here, can 
never be the true normal permanent state of government in a country. The ruling 
class or nobility in ancient China corresponds to what Mr. Ruskin called squires 
or country gcutlcmou of England. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS, 1 47 

which are injurious. Friendship with upright men, with 
faithful men, and with men of much information : such 
friendships are beneficial. Friendship with plausible 
men, with men of insinuating manners, and with glib- 
tongued men : such friendships are injurious.'* 

5. Confucius remarked, li There are three kinds of 
pleasures which are beneficial and three kinds which are 
injurious. Pleasure derived from the study and criticism 
of the polite arts, pleasure in admiring and speaking of 
the excellent qualities of men, and pleasure in having 
many friends of virtue and talents : these pleasures are 
beneficial. Pleasure in dissipation ; in extravagance ; 
in mere conviviality : such pleasures are injurious." 

6. Confucius remarked, " There are three kinds of 
errors to which men are liable when in the presence of 
their superiors. First, To speak out when one is not 
called upon to speak : that is called being froward. 
Secondly, To keep silence when called upon to speak : 
that is called being disingenuous. Thirdly, To speak 
out without taking into consideration the expression 
in the look of the person spoken to : that is called 
blindness." 

7. Confucius remarked, "There are three things 
which a man should beware of in the three stages of 
his life. In youth, when the constitution of his body 




I48 THE DISCOURSES AND SAYINGS OF, CONFUCIUS. 



is not yet formed, he should beware of lust. In 
manhood, when his physical powers are in full vigour, 
he should beware of strife. In old age, when the 
physical powers are in decay, he should beware of 



8. Confucius remarked, "There are three things 
which a wise and good man holds in awe. He holds 
in awe the Laws of God, 81 persons in authority, and 
the words of wisdom of holy men. A fool, on the 
other hand, does not know that there are Laws of 
God ; he, therefore, has no reverence for them ; he is 
disrespectful to persons in authority, and contemns the 
w r ords of wisdom of holy men." 

9. Confucius remarked, " The highest class of men 
are those who are born with a natural understanding. 
The next class are those who acquire understanding by 
study and application. There are others again who are 
born naturally dull, but who yet by strenuous efforts, 

81 Literally, " Commandments of God." In other places we have translated 
these words as Religion ; for that— not the laws of Moses, Lycurgus, Christ or 
Confucius, which are merely interpretations of the Laws of God, — is, we believe, 
what is called Religion in Europe. The Laws of God comprise all, from the simple 
law that two and two make four ; that ginger is hot for the mouth ; the laws that 
guide the courses of sun, moon and stars, to, finally, the highest Law of Right and 
Wrong in the heart of man. 

14 Oh that my lot might lead me in the path of holy pureness of thought and 
deed, the path which august laws ordain, laws which in the highest heaven had 
thieir birth ; ... the power of God it mighty in them and froweth not old." 



greed. 




THE DISCOURSES AND SAYINGS OF CONFtiCIUS. 1 49 



try to acquire understanding : such men may be con- 
sidered the next class. Those who are born naturally 
dull and yet will not take the trouble to acquire under- 
standing : such men are the lowest class of the people." 

10. Confucius remarked, "Therfe are nine objects 
which a wise man aims at. In the use of his eyes, his 
object is to see clearly. In the use of his ears, his object 
is to hear distinctly. In the expression of his look, his 
object is to be gracious. In his manners, his object is to 
be serious. In what he says, his object is to be sincere. 
In business, his object is to be earnest. In doubt, his 
object is to seek for information. In anger, his object 
is to think of consequences. In view of personal 
advantage, his object is to think of what is right." 

11. Confucius remarked, "Men who, when they 
see what is good and honest, try to act up to it, and 
when they see what is bad and dishonest try to avoid 
it as if avoiding scalding water : such men I have known 
and the expressions of such principles I have heard. 
But men who live in retirement in order to study their 
aims and who practise righteousness in order to carry 
out their principles : the expression of such principles 
I have heard, but I have not seen such men. ,, 

12. Confucius, speaking of a prince lately deceased, 
remarked, 41 In his lifetime, he had a thousand teams 




150 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

of horses ; but on the day of his death, the people had 
not a good word to say of him. On the other hand, 
the ancient worthies Po Yi and Shuh Ts 4 i, who were 
starved to death at the foot of a lonely mountain, are 
held in honour by the people to this day. This is the 
meaning of the verse — 

' Truly your wealth and pelf avail you nought, 
To have what others want, is all you sought.' " 

13. A gentleman of the Court on one occasion 
enquired of Confucius' son, saying : 44 Have you had any 
special lesson from your father ? " 44 No, I have not," 
replied Confucius' son, 44 Only once when he was stand- 
ing alone, and I happened to pass through the hall, he 
said to me : 4 Have you studied poetry ? ' to which I 
replied, 4 No, I have not/ 4 Then/ said he, i if you do 
not study poetry, you cannot make yourself agreeable 
in conversation/ After that I gave myself to the study 
of poetry. On another occasion when he was again 
standing alone, and I happened to pass through the hall, 
he said to me : 4 Have you studied the arts/ to which 
I replied, 4 No, I have not/ 'Then/ said he, 4 if you 
do not study the arts, you will lack judgment and 
taste/ After that, I gave myself to the study of the 
arts." 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 151 

The gentleman of the Court, when he heard that, 
went away delighted, saying: 44 1 have asked about 
one thing and now I have learnt about three things. 
In addition to what I have asked, I have learnt about 
the importance of the study of poetry and the arts, and 
also that a wise and good man does not treat even his 
own son with familiarity." 

14. The wife of the reigning prince of a State is 
addressed by him as " Madame." She addresses him 
as " Sire." She is addressed by her people in her own 
State as " Madame, my lady," and her own people in 
speaking to people of another State, mention her as 
"Our good little princess." People of other States, 
speaking of her to her own people, call her " Madame, 
your princess." 



Digitized by 



15? WUE 0HWQUR5ES AND SAYINGS OF CQNFUCIU$. 



CHAPTER XVII. 

I. An influential officer, who was in the service of 
a powerful family of nobles in Confucius' native State, 
on one occasion expressed a wish to see Confucius, 
but Confucius would not go to see him. The officer 
then sent Confucius a present of a pig. Confucius there- 
upon timing his visit when the officer was not at home, 
called on him to tender his thanks. On returning, 
however, he met the officer on the way. 

44 Come now," said the officer to Confucius, " I want 
to speak to you. Now I would ask you whether he 
is a good man who hides the treasures of his knowledge 
and leaves his country to go astray ? " 44 No," replied 
Confucius, "he is not." 44 Is he a man of under- 
standing," asked the officer again, "who is anxious 
to be employed and yet misses every chance that 
comes to him of being employed ? " " No," replied 
Confucius, 44 he is not." 

44 Then," said the officer, 44 you ought to know that 
days and months are passing away and time waits not 
for us." 44 Yes," replied Confucius, " I will enter the 
public service." 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 53 

2. Confucius remarked, " Men, in their nature, are 
alike ; but by practice they become widely different." 

3. Confucius then went on to say, " It is only 
men of the highest understanding and men of the 
grossest dullness, who do not change." 

4. When Confucius on one occasion came to a small 
town where one of his disciples was chief Magistrate, 
he heard the sounds of music and singing among the 
people. He then, with a mischievous smile in his look, 
remarked, 44 To kill a chicken why use a knife used for 
slaughtering an ox ? " 

u Sir," replied the disciple who was chief Magistrate 
of the town, " I have heard you say at one time that when 
the gentlemen of a country are highly educated, it 
makes them sympathize with the people ; and when the 
people are educated, it makes them easily amenable to 
government." 

<; Yes," answered Confucius, turning to his other 
disciples who were present, " he is right : what I said 
just now was only spoken in jest." 

5. On one occasion a noble in Confucius' native 
State who held possession of an important town and 
was in an attitude of rebellion, invited Confucius to see 
him. Confucius was inclined to go. At this, Confucius' 
disciple, the intrepid Qkung Yu, was vexed. He said, 




154 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



44 Indeed you cannot go ! Why should you think of 
going to see such a man ? " 

41 It cannot be for nothing," replied Confucius, 
44 that he has invited me to see him. If anyone would 
employ me, I would establish a new empire here in 
the East"* 

6. A disciple of Confucius enquired what con- 
stituted a moral life. Confucius answered, 44 A man who 
can carry out five things wherever he may be is a moral 
man." 4< What five things ? " asked the disciple. 

44 They are," replied Confucius, 44 Earnestness, 
consideration for others, trustworthiness, diligence, and 
generosity. If you are earnest, you will never meet 
with want of respect. If you are considerate to others, 
you will win the hearts of the people. If you are 
trustworthy, men will trust you. If you are diligent, 
you will be successful in your undertakings. If you are 
generous, you will find plenty of men who are willing 
to serve you." 

7. On one occasion a noble of a certain State 
having rebelled against the legitimate authority, invited 
Confucius to see him. Confucius was inclined to go, but 
Confucius' disciple, the intrepid Chung Yu, said to 

11 if. Of Chin*. The Imperial domain then was in the Western part of China, 




THE DISCOURSES AND SAYINGS OF CONFUCIUS* 1 55 



Confucius : " Sir, I have heard you say at one time that 
a wise and good man will not associate even with those 
persons who are nearly related to him, when such 
persons have been found guilty of evil-doing. Now this 
man is holding a town in actual rebellion against 
authority ? How is it that you can think of going to see 



" Yes," replied Confucius, " I have said that. But 
is it not also said that if a thing is really hard you may 
pound it and yet it will not crack ; if a thing is really 
white, you may smirch it, and yet it will not become 
black. And am I, after all, only a bitter gourd to 
be hung up and not eaten at all ?" 

8. Confucius once remarked to a disciple, saying : 
"Have you ever heard of the six virtues and their 
failures ?" "No," replied the disciple. "Sit down 
then," said Confucius, " and I will tell you. 

" First there is the mere love of morality : that 
alone, without culture, degenerates into fatuity. 
Secondly, there is the mere love of knowledge : that 
alone, without culture, tends to dilettantism. Thirdly, 
there is the mere love of honesty : that alone, without 
culture, produces heartlessness. Fourthly, there is the 
mere love of uprightness : that alone, without culture, 



him? 




1$6 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

leads to tyranny. 8 * Fifthly, there is the mere love of 
courage: that alone, without culture, produces reck- 
lessness. Sixthly, there is the mere love of strength 
of character : that alone, without culture, produces 
eccentricity." 

9. Confucius on one occasion remarked to his 
disciples, "My young friends, why do you not study 
poetry ? Poetry calls out the sentiment. It stimulates 
observation. It enlarges the sympathies and moderates 
the resentment felt against injustice. Poetry, in fact, 
while it has lessons for the duties of social life, at the 
same time makes us acquainted with the animate and 
inanimate objects in nature." 84 

10. Confucius once said to his son, " You should 
give yourself to the study of the first two books in the 
Book of Ballads, Songs and Psalms. A man who has not 
studied those books will be out of his element 
wherever he goes." 

11. Confucius was once heard to say, "Men speak 
about Art ! Art ! Do you really think that merely 

M " Tha most cruel and unmerciful of men, perhaps, is an honest bureaucrat, and 
the ©p»t tyrannical, an upright priest, especially of Protestant dissenting Christianity, 
or, as now the species of upright priests is extinct — a disciple of Herbert Spencer. ■* 
~-A modern, Rocktfauc&uJd. 

* Wordsworth says of poetry that it tends to — 

" Nourish the imagination in her growth, 
u And give the mind that apprehensive power 
" Whereby she is made quick to recognise 
" The moral properties and scope of things/' 



Digitized by 



THE DISCOURSES AND* SAYINGS OF CONFUCIUS. IJ7 

means painting and sculpture ? Men speak about music ! 
Music ! Do you think that means merely bells, drums, 
and musical instruments ? " 

12. Confucius remarked, " A man who is austere 
in his look, but a weakling and a coward at heart — is he 
not like one of your small, mean people : yea, is he not 
like a sneaking thief or a cowardly pickpocket ? " 

13. Confucius remarked, "Your meek men of 
respectability in a place, are they who unmercifully 
destroy all sense of moral sentiment in man." 

14. Confucius remarked, "To preach in the public 
streets the commonplaces which you have picked up 
on the way is to throw away all your finer feelings." 

1 5. Confucius, speaking of the public men of his 
time, remarked : " These despicable men ! How is it 
possible to serve the interests of the country in company 
with such men ? Before they gain their position, their 
only anxiety is how to obtain it ; and after they 
have obtained the position, their sole anxiety is lest 
they should lose it. In their anxiety lest they should 
lose their position, there is nothing which they would 
not do." 

16. Confucius remarked, "In old times men had 
three kinds of imperfections in their characters, which 
perhaps now are not to be found. Passionate, impetuous 




1 58 THE DISCOURSES AND SAVINGS OF CONFUCIUS. 

men in old times loved independence ; but passionate 
impetuosity nowadays shows itself in wild licence. 
Proud men in old times were modest and reserved, 
but pride nowadays shows itself in touchiness and 
vulgar bad-temper. Simple men in old times were 
artless and straightforward, but simplicity nowadays 
hides cunning." 

17. Confucius remarked, "With plausible speech 
and fine manners will seldom be found moral 

character." 

18. Confucius remarked, " I hate the way in which 
scarlet dims the perception for vermilion. I hate the 
way in which the modern popular airs are liable to spoil 
the taste for good music. Finally, I hate the way in 
which smartness of speech in men is liable to destroy 
kingdoms and ruin families." 

19. Confucius was once heard to say, "I would 
rather not speak at all." 

" But if you do not speak, sir," asked a disciple, 
" What shall we, your disciples, learn from you to be 
taught to others ? " 

" Look at the Heaven there," answered Confucius, 
"Does it speak? And yet the seasons run their 
appointed courses and all things in nature grow up in 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 59 

their time. Look at the Heaven there : does it 
speak ? " 

20. A man who wanted to see Confucius called 
on him. Confucius, not wishing to see him, sent to say 
he was sick. When the servant with the message 
went to the door, Confucius took up his musical 
instrument and sang aloud purposely to let the visitor 
hear it and know that he was not really sick. 

21. A disciple of Confucius enquired about the 
period of three years' mourning for parents, remarking 
that one year was long enough. 

" For," said he, " if a gentleman neglects the Arts 
and usages of life for three years, he will lose his 
knowledge of them ; and if he put aside music for three 
years, he will entirely forget it. Again, even in the 
ordinary course of nature, in one year the old corn is 
mown away to give place to new corn which springs 
up, and in one year we burn through all the different 
kinds of wood produced in all the seasons. I believe, 
therefore, that after the completion of one year, 
mourning may cease." 

Confucius answered, " If, after one year s mourning, 
you were to eat good food and wear fine clothes, 
would you feel at ease ? " 




l60 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



" I should/' replied the disciple. " Then," answered 
Confucius, <4 if you can feel at ease, do it. But a good 
man during the whole period of three years' mourning, 
does not enjoy good food when he eats it, and derives no 
pleasure from music when he hears it ; when he is lodged 
in comfort, he does not feel at ease : therefore, he does 
not do anything of those things. You, however, 
since you feel at ease, can, of course, do them." 

Afterwards, when the disciple had left, Confucius 
remarked, " What a man without moral feeling he is ? 
It is only three years after his birth that a child is able 
to leave the arms of his parents. Now the period of 
three years' mourning for parents is universally observed 
throughout the Empire. As to that man, — I wonder if 
he was one who did not enjoy the affection of his 
parents when he was a child ! " 

22. Confucius remarked, "It is really a bad case 
when a man simply eats his full meals without applying 
his mind to anything at all during the whole day. 
Are there not such things as gambling and games of 
skill ? To do one of those things even is better than to 
do nothing at all." 

23. A disciple of Confucius, the intrepid Chung Yu, 
enquired : 14 Is not valour a quality important to a 
gentleman ? " 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. l6l 

" A gentleman, " answered Confucius, M esteems 
what is right as of the highest importance. A gentle- 
man who has valour, but is without a knowledge and 
love of what is right, is likely to commit a crime. A 
man of the people who has courage, but is without the 
knowledge and love of what is right, is likely to 
become a robber. ,, 

24. A disciple of Confucius enquired, " Has a 
wise and good man also his hatreds ? 99 

"Yes," answered Confucius, "he has his hatreds. 
He hates those who love to expatiate on the evil doings 
of others. He hates those who, themselves living low, 
disreputable lives, try to detract those who are trying to 
live a higher life. He hates those who are valourous, but 
without judgment and manners. He hates those who 
are energetic and bold, but narrow-minded and selfish. ,, 

"And you/' continued Confucius, addressing the 
disciple, " have you also your hatreds ? v 

" Yes/' replied the disciple, " I hate those who are 
censorious and believe themselves to be clever. I 
hate those who are presumptuous and believe them- 
selves to be brave. I hate those who ransack out the 
secret misdoings of others in order to proclaim them, 

and believe themselves to be upright. ,, 
22 



Digitized by 



l62 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



25. Confucius remarked, "Of all people in the 
world, young women and servants are the most difficult 
to keep in the house. If you are familiar with them, 
they forget their position. But if you keep them at a 
distance, they are discontented." 

26. Confucius remarked, <4 If a man after forty is 
an object of dislike to men, he will continue to be so 
to the end of his days." 





THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 63 



1. At the time of the downfall of the Imperial 
Yin dynasty (the one preceding that under which 
Confucius lived) of the three members of the Imperial 
family, one left the country ; 86 one became a court 
jester ; and one, who spoke the truth to the Emperor, 
was put to death. 

Confucius, remarking on the above, said, "The 
House of Yin in their last days had three men of 
moral character/' 

2. Confucius remarked of a well-known worthy 
of the time : " As Minister of Justice, he w T as three 
times dismissed from office. People then said to 
him, i Is it not time for you to leave the country?' 
But he answered, * If I honestly do my duty, where 
shall I go to serve men without being liable to be 
dismissed in the same way? If I am willing to 
sacrifice my sense of duty, it is not necessary for me 
to leave my native country to find employment.' " 

3. The reigning prince of a certain State on one 
occasion wished to employ Confucius, remarking, how- 



CHAPTER XVIII. 



85 He wad a romote ancestor of Confucius, 




164 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



ever, "I cannot make him a Minister of State, but I will 
make him a privy Councillor." 

The prince further remarked, " I am old now. I 
shall not be able to use his advice. ,, 

When Confucius heard what the prince said, he 
immediately took his departure from the country. 

4. The Prime Minister who held the power of 
government in Confucius' native State, after Confucius 
had risen to be Minister of State (Minister of 
Justice), having on one occasion received a troupe of 
actresses from another State was so occupied with them 
that there was no meeting of ministers at the Palace 
for three days. Confucius thereupon resigned, and left 
his own country. 

5. When Confucius was on his travels, an eccentric 
person once passing by him, sang aloud — 



"O Phoenix bird ! O Phoenix bird, 

" Where is the glory of your prime ? 

" The past,— 't is useless now to change, 

"Care for the future yet is time. 

" Renounce! give up your chase in vain ; 

" For those who serve in Court and State 

" Dire peril follows in their train." 



Confucius then alighted and wished to speak with 
him; but the eccentric ipan hastened away so that 



Confucius had no chance of speaking with him. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 65 

6. On another occasion, Confucius on his travels 
saw two men working in the fields. He sent a disciple, 
the intrepid Chung Yu, to enquire for the ford. 

When Chung Yu came up to the men, one of them 
said to him : " Who is he that is holding the reins in the 
carriage there ?" Chung Yu answered, " It is Confucius." 
" Is it not Confucius of Lu," asked the man. " Yes," 
replied Chung Yu. " Then," rejoined the other, " he 
knows the ford." 

Chung Yu then turned to the other of the two 
men, who said to him: "Who are you, sir?" "I am 
Chung Yu," replied Confucius* disciple. "Are you not 
a disciple of Confucius?" asked the man. u Yes," 
replied Chung Yu. Then the man said : " All men in 
the world are now in a hopeless drift : who can do any- 
thing to change it ? Nevertheless, it is better to follow 
those who renounce the world altogether than to run 
after those who only run from one prince to another." 
After saying that, the man went on with his work on 
the field without stopping again to take any notice of 
Chung Yu's question. 

When Chung Yu returned and reported what the 
man said, Confucius heaved a heavy sigh, and said, " I 
cannot live with the beasts of the field and birds of the 
air. If I do not live and associate with mankind, with 



Digitized by 



1 66 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



whom shall I go to live ? Besides, if the world was 
in order, there would then be no need for one to do 
anything to change it." 

7. On another occasion when Confucius was on bis 
travels, a disciple, the intrepid Chung Yu, got separated 
from the party. Chung Yu met an old man carry- 
ing across his shoulders, on a staff, a basket for weeds. 
Chung Yu said to him, " Have you seen the Teacher 
sir ?" The old man looked at him and replied gruffly, 
" Your body has never known toil and you cannot tell 
the difference between the five kinds of grain : who is 
your Teacher?" With that, the old man planted his staff 
on the ground and fell to his work, weeding the ground. 
Chung Yu, however, laid his hands across his breast and 
respectfully waited. 

Afterwards, the old man took Chung Yu to his 
home and made him pass a night in his house, killing 
a fowl and making millet pudding for him to eat. 
The old man also presented his two sons to Chung 



The next day Chung Yu went on his way and, on 
rejoining Confucius, reported his adventure. " He is a 
hermit," said Confucius, and sent Chung Yu back to see 
him ; but when Chung Yu got to the place the old man 
was nowhere to be found. 



Yu. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS, 1 67 

When Chung Yu again returned, Confucius said, 
" It is not right to refuse to enter the public service. 
For if it is wrong to ignore the duties arising out of the 
relations between the members of a family, how is it 
right to ignore the duties a man owes to his sovereign 
and country. A man who withdraws himself from the 
world for no other reason than to show his personal 
purity of motive, is one who breaks up one of the 
greatest ties in the foundation of society. A good and 
wise man, on the other hand, who enters the public 
service, tries to carry out what he thinks to be right. 
As to the failure of right principles to make progress, 
he is well aware of that." 

8. Confucius, speaking of six worthies, famous in 
ancient times as men who withdrew themselves from 
the world, remarked of two of them, Po Yi and Shuh- 
ts 4 i, that they withdrew from the world because they 
would not give up their high aims, and, in that way, 
had not to put up with dishonour to their persons ; of 
two others who finallv also withdrew from the world, 
Confucius remarked that they gave up high aims and 
put up with dishonour to their persons, but in whatever 
they said were found reasonable and, in whatever they did, 
were found commendable ; finally, of the last two of 
the six worthies, Confucius remarked that they lived 




1 68 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

strictly as recluses and refused altogether to hold 
communication with the world, but they were pure 
in their lives and so, entirely secluding themselves from 
the world, they rightly used their discretion. 

"As for myself," said Confucius, finally, " I act 
differently from those men I have mentioned above, 
I have no course for which I am predetermined, and 
no course against which I am predetermined." 

9. [This section merely gives the names of the 
famous musicians and great artists of the time who, falling 
on a time of decay of art and failure of art patronage, 
had to wander scattered about from one State to 
another; one, it is said, went out over sea, — perhaps 
to Japan ! ] 

10. The original Founder of the reigning house 
of Confucius' native State, who was known as our Lord 
of Chou, in his advice to his son and successor said : 
" A ruler should never neglect his near relations. He 
should never give his great ministers cause to complain 
that their advice is not taken. Without some great 
reason, he should never discard his old connections. 
He should never expect from a man that he will be 
able to do everything." 

11. [ This section merely gives the names of eight 
famous gentlemen of the time.] 



Digitized by 



THE DISCOURSES AND SAYINGS OP CONFUCIUS. 1 69 



CHAPTER XIX. 

1. A disciple of Confucius remarked, " A gentle- 
man in presence of danger should be ready to give up 
his life ; in view of personal advantage, he should think 
of what is right ; in worship, he should be devout and 
serious ; in mourning, he should show heartfelt grief : the 
above is about the sum of the duties of a gentleman." 

2. The same disciple remarked, "If a man holds fast 
to godliness without enlarging his mind ; if a man believes 
in truth, but is not steadfast in holding to his principles — 
such a man may as well leave such things alone/' 

3. The same disciple was on one occasion asked 
about friendship by the pupils of one of his fellow 
disciples. He answered by asking the pupils, " What 
did your teacher say on the subject ? " " Our teacher," 
replied the pupils, " said, 1 Those whom you find good, 
make friends with ; those whom you find not good, turn 
your back upon/ " 

"That," replied Confucius' disciple who was 
asked, "is different from what I have been taught. 
A wise and good man honours worthy men and is 
tolerant to all men. He knows how to commend those 

23 



Digitized by 



170 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

who excel in anything and make allowance for those 
who are ignorant. Now, if we ourselves are really 
worthy, we should be tolerant to all men ; but if 
we ourselves are not worthv. men will turn their 
backs upon us. How can we turn our backs upon 
them ?" 

4. A disciple of Confucius remarked, 44 Even in 
any small and unimportant branch of an art or 
accomplishment, there is always something worthy of 
consideration ; but if the attention to it is pushed too 
far, it is liable to degenerate into a hobby ; for that 
reason a wise man never occupies himself with it." 

5. The same disciple of Confucius remarked, "A 
man who from day to day knows exactly what he 
has yet to learn, and from month to month does not 
forget what he has learnt, will surely become a man of 
culture. ,, 

6. The same disciple remarked, " If you study 
extensively and are steadfast in your aim, investigate 
carefully what you learn and apply it to your own 
personal conduct ; in that way, you cannot fail in 
attaining a moral life." 

7. The same disciple remarked, "As workmen 
work in their workshops to learn their trade, so a 
scholar gives himself to study in order to get wisdom." 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 171 

8. The same disciple remarked, "A fool always 
has an excuse ready when he does wrong/' 

9. The same disciple remarked, " A good and wise 
man appears different from three points of view. When 
you look at him from a distance he appears severe ; 
when you approach him he is gracious ; when you hear 
him speak, he is serious." 

10. The same disciple remarked, " A wise man, 
as a ruler, first obtains the confidence of the people 
before he puts them to hard work — which otherwise 
would be regarded by the people as oppression. A 
wise man, as a public servant, first obtains the con- 
fidence of those whom he serves before he ventures 
to point out their errors ; otherwise his superiors will 
only regard what he says as prompted by a desire to * 
find fault." 

11. The same disciple remarked, " When a man 
can keep himself strictly within bounds where the 
major points of the principles of morality are concerned, 
he may be allowed to use his discretion in the minor 
points." 

12. A disciple of Confucius, speaking of the 
pupils of another disciple, remarked, " Those young 
gentlemen are well enough in matters . of manners and 
deportment, which are mere minor matters ; but as 




172 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 

regards the foundation of a true education, they are as 
yet nowhere." 

When the disciple whose pupils were thus animad- 
verted upon, heard the remark, he said to the other 
disciple : " There you are wrong. In teaching men, 
what are the things which a good and wise man should 
consider it of first importance that he should teach ; 
and what are the things which he should consider of 
secondary importance, and which he may allow himself 
to neglect? As in dealing with plants, so one must 
deal with pupils and class them according to their 
capabilities. A good and wise man in teaching, should 
not befool his students. For it is only the most holy 
men who can at once grasp the beginning and end of 
principles." 

13. A disciple of Confucius remarked, " An officer 
who has exceptional abilities, more than sufficient to 
carry out his duties, should devote himself to study. 
A student who has exceptional abilities, more than 
sufficient to carry on his studies, should enter the public 
service. ,, 

14. A disciple of Confucius remarked, il In mourn- 
ing, the only thing indispensable is heart-felt grief." 

1 5. The same disciple, speaking of another disciple, 
remarked, "My friend can do things which nobody 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 73 

else can do, but he is not quite perfect in his moral 
character." 

16. Another disciple of Confucius, speaking of 
the same disciple alluded to above, remarked, "What 
a style that man carries about with him ! It is really 
difficult to live out a moral life along with such a 
man !" 

17. The same disciple remarked, "I have heard 
the Master say, i Men often do not themselves know 
what is really in them until they have to mourn the 
death of their parents.' " 

18. The same disciple remarked, "I have heard 
the Master, speaking of the filial piety of a nobleman, 
say, u What other things he did on the occasion of the 
death of his father, other men can do. But what he 
did in keeping the old servants of his father, and in 
following out the policy of his father, men will find 
it difficult to do." 

19. The Prime Minister in Confucius* native State 
having on one occasion appointed an officer to be Chief 
Criminal Judge, the officer came to a disciple of Con- 
fucius for advice. The disciple then said to the officer : 
" Rulers have long failed in their duties, and the people 
have long lived in a state of disorganisation. If you 
should discover enough evidence to convict a man, 



Digitized by 



174 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



feel pity and be merciful to him ; do not feel glad at 
your discovery/' 86 

20. A disciple of Confucius, speaking of an infamous 
emperor and tyrant of ancient times, remarked : " His 
wickedness was, after all, not so bad as tradition 
reports. Therefore a wise man will not persist in a low, 
disreputable life in defiance of what men may say : for 
otherwise, people will give him credit for all the wicked- 
nesses that are in the world." 

21. The same disciple remarked, "The failings of 
a great man are eclipses of the sun and moon. When 
he fails, all men see it ; but, when he recovers from his 
failing, all men look up to him as before." 

22. An officer of the Court in a certain State asked 
a disciple of Confucius, "From whom did Confucius 
learn the principles he taught ?" 

w Welchen Weg musste nicht die Menschheit machen bis sie dahin gelangte, 
auch gegen Schuldige gelind, gegen Verbrecher schonend, gegen auch Unraenschlich 
menschlich, zu sein. Gewiss wareo es Manner gottlieher Natur, die diess zuerst 
lehrten, die ihr Leben damit zu brachten, die Aiisiibung mochlich zu maehen, und 
zu beschleunigen. (What a long way mankind must travel before they arrive at the 
stage when they know how to be tender to evil-doers, considerate to law-breakers, 
and human even to the inhuman. Truly they were men of divine nature who first 
taught this and who gave up their lives in order to make the realisation of this 
possible and to hasten the practice of it.) — Goethe, WUhelm Meuter. 

People now speak of " Progress." Progress, according to Goethe, here would 
seem to mean that mankind should "progress" towards being more and more 
human. Judged by this, China, two thousand years ago, seemed to have already 
made real progress in civilisation. 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 75 

The disciple answered, " The principles of religion 
and morality held by the ancients have not all dis- 
appeared. Even now among men, those who are wise 
and worthy understand the great principles of the system, 
and those who are not wise, and even unworthy men, 
understand the lesser principles. As to our Teacher, he 
had no need to learn ; and even if he had to learn, why 
should he necessarily have had one special teacher ?" 

23. An officer of the Court in Confucius' native 
State, expressing admiration for a disciple of Confucius, 
remarked in presence of the other Court officers : " In 
my opinion this disciple of Confucius is superior to 
Confucius himself." 

Afterwards, when somebody reported what the 
officer had said to the disciple above referred to, the 
latter said: " Let me use the comparison of two buildings. 
The wall of my building only reaches to the shoulders ; 
one has only to look over and he can see all that is 
valuable in the apartments. But the wall of the Master's 
building is hundreds of feet high. If one does not find 
the door to enter by, he can never see the treasures of 
are and the glory of the men that are in the holy temple. 
Perhaps, however, there are few men who have found 
the door. I do not therefore wonder that the officer 
spoke as he did." 




176 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



24. The same Court officer was once heard to 
abuse the character of Confucius. The same disciple 
on hearing of it, said : " It is no use for him to do 
that. Confucius can never be abused. The moral and 
intellectual endowments of other men as compared 
with those of Confucius are as hillocks and mounds 
which you may climb over. But Confucius is like the 
sun and moon. You can never jump over them. You 
may break your neck in trying to do it, but the sun and 
moon will remain as they are. In trying to do that, 
you only show your want of sense in not knowing what 
you can do." 

25. Another man on another occasion said to 
the same disciple, " But you are too earnest and 
conscientious. How can Confucius be superior to 
you?" 

" For one word," replied the disciple, " an educated 
man is held to be a man of understanding, and for one 
word he is held to be foolish. You should therefore 
be careful indeed in what you say. Now Confucius 
cannot be equalled, just as no man can climb up to 
the sky. If Confucius, our Master, had been born' an 
emperor or a prince, he would then have done those 
things told of the holy kings of old: 'What he lays 
down becomes law: what he orders is carried out; 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. 177 

whither he beckons, the people follow ; wherever his 
influence is felt, there is peace ; while he lives, he lives 
honoured by the whole world ; when he dies he is 
mourned for by the whole world/ How is it possible 
for a man to equal Confucius, our Master ! " 



2i 



Digitized by 



Google 



178 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



CHAPTER XX. 

1. The ancient Emperor Yao, when in his old age 
he abdicated the throne in favour of his successor, 
Shun, thus gave him charge : " Hail to thee, O Shun ! 
The God-ordained order of succession now rests upon 
thy person. Hold fast with thy heart and soul to the 
true middle course of right. If there shall be distress 
and want among the people within the Empire, the title 
and honour which God has given to thee will be taken 
away from thee for ever." 

Afterwards the Emperor Shun, when he abdicated 
in favour of his successor, the great Yu, used the same 
language in giving him charge. 

The Emperor T'ang, when he ascended the Imperial 
throne, thus offered up his prayer to God : " I, Li, who 
am one of thy children, do here take upon me to offer 
up to thee in sacrifice this black heifer, and to announce 
to Thee, O supreme and sovereign God, that sinners 
I shall not dare to pardon ; and, in the choice of Thy 
servants, I pray Thee, O God, that thou wilt let me 
know Thy will and pleasure. If I do sin against Thee, 
let not the people suffer for my sin. But if the people 



Digitized by 



THE DISCOURSES AND SAYINGS OF CONFUCIUS. 1 79 

shall sin against Thee, let me alone bear the penalty of 
their iniquities." 

With the inauguration of the Chou dynasty, the 
country was greatly prosperous ; but only the good 
were rich. 

The Emperors guided themselves by the principle 
contained in these words: " Although there are men 
attached and related to our person, yet we do not 
consider them equal in value to men of moral character. 
If the people fail in their conduct, it is we alone who 
are to blame." 

The Emperors set themselves to adjust and enforce 
uniformity in the use of weights and measures; to 
organise the administration and laws ; to re-establish 
disused offices : in this way the administration throughout 
the Empire was well carried out. They restored extinct 
families of nobles ; called to office retired men of virtue 
and learning : thus the people throughout the Empire 
gladly acknowledged their authority. What they paid 
serious attention to were food for the people, rituals 
and mourning for the dead, and religious services. By 
considerateness, they won the heart of the people ; by 
good faith, they caused the people to have confidence 
in them ; by diligence in business, what they undertook 




l8o THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



prospered ; by their fair and impartial dealing, the people 
were contented. 

2. A disciple of Confucius enquired of him, " What 
should be done in order to conduct the government of 
a country ? " 

Confucius answered, " In the conduct of govern- 
ment there are five good principles to be kept in mind 
and respected, and there are four bad principles to be 
avoided." 

" What are the five good principles to be 
respected ? " asked the disciple. 

Confucius replied, " First, to benefit the people 
without wasting the resources of the country ; Secondly, 
to encourage labour without giving cause for complaint; 
Thirdly, to desire for the enjoyments of life without 
being covetous ; Fourthly, to be dignified without being 
supercilious ; Fifthly, to inspire awe without being 
severe." 

"But," again asked the disciple, "What do you 
mean by 'To benefit the people without wasting the 
resources of the country ' ? " 

"It is," replied Confucius, "to encourage the 
people to undertake such profitable labour as will best 
benefit them, without its being necessary to give them 
any assistance out of the public revenue ; that is what 




THE DISCOURSES AND SAYINGS OF CONFUCIUS. l8l 



is meant by, ' To benefit the people without wasting the 
resources of the country.' " 

Confucius then went on to say, " In the employment 
of the people in forced labour on works for the public 
good, if you select those who are most able to bear it, 
who will have any cause for complaint ? Make it your 
aim to wish for moral well-being and you will never be 
liable to be covetous. A wise and good man, whether 
dealing with a few people or with many, with great 
matters or with small, is never presumptuous and never 
regards anything as beneath his notice or as unworthy 
of serious and careful attention : that is what is meant 
by being dignified without being supercilious. And, 
finally, to inspire awe without being severe, a wise and 
good man has only to watch over every minute detail 
connected with his daily life, not only of conduct and 
bearing, but even in minor details of dress, so as to 
produce an effect upon the public mind, which, without 
these influences, could only have been produced by 



"Now I understand," said the disciple, "But 
what do you mean by the four bad principles of which 
you have spoken ? " 

" First," replied Confucius, " is cruelty ; that is, 
the undue punishment of crimes committed through 



fear. 




1 82 THE DISCOURSES AND SAYINGS OF CONFUCIUS. 



ignorance arising out of a neglected education. Secondly, 
tyranny of that kind which renders people liable to 
punishment for offences without first clearly giving public 



orders in abeyance and uncertainty, and suddenly to 
enforce their performance by punishment. And lastly, 
meanness ; to treat your subordinates as if bartering 
with them exactly and meanly : that is called behaving 
like professional men and not like gentlemen." 

3. Confucius remarked, " Without religion a man 
cannot be a good and wise man ; without knowledge of 
the arts and of the principles of art, a man cannot form his 
judgment ; without the knowledge of the use of language, 
a man cannot judge of and know the character of men," 

[This last chapter sums up the teaching of 
Confucius: the 1st section shows the grand and high 
principle of responsibility in the rulers towards God 
as the foundation of government, and gives also the 
important functions necessary for the carrying out of 
good government ; the 2nd section gives what principles 
a ruler must constantly guide himself by and what 
principles he must avoid ; the last section sums up the 
three things necessary for the education and formation 
of the character of a gentleman : three things, namely, 
Religion, a knowledge of the Arts, and Literature.] 



notice. Thirdly, heartlessness ; which means to leave 




Digitized by 




SHANGHAI : 
Printed by Kblly & Walsh, Ltd., Nanking Road. 

1 8 9 8. 



Digitized by 



Digitized by 



Google 



Digitized by 



Google 



Digitized by 



Google 



Digitized by 



GofSgle 



Digitized by 



GoogI 



RETURN 
TO' 



CIRCULATION DEPARTMENT 




202 



Main Library 



HOME USE 



— 



ALL BOOKS MAY BE RECALLED AFTER 7 DAYS 

1 month loans may be renewed by calling 642-3405 

6-month loans may be recharged by bringing books to Circulation Desk 

Renewals and recharges may be made 4 days prior to doe date 

DUE AS STAMPED BELOW 



mat MAY 131987 



APR IS 1 99 0 



Tj 



- 



-RETD — jan- 



MAY * \m 




AUTO DISC APR 01*{)0 0CF 2 7 1997 



AUG 04 1 992 



AUTO DISC CfRC JU 



CIRCULA T ION DPLpOT* 01 ^ 



OCT 0 8 199? 



CALIFORNIA, BERKELEY 
FORM NO. DD6, 60m, 12/80 BERKELEY, CA 94720 



General Ui 

NOV m " ni ~ 



fee- & 



o7l975\ A 



LD2 



•34